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THE  GOSPEL  OF  BUDDHA. 


WORKS  BY  THE  SAME  AUTHOR 


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THE   OPEN    COURT   PUBLISHING    CO. 

324  dearborn  ST.,  CHICAGO. 


THE 

GOSPEL  OF  BUDPHA 

ACCORDING  TO  OLD  RECORDS 

TOLD  BY 

PAUL  CARUS 


SIXTH  EDITION 


CHICAGO 

THE  OPEN  COURT  PUBLISHING  COMPANY 

(London  .  Kegan  Paul,  Tri  nch,  Truebner  &  Co.) 

1898 


rUL. 


SQMS^^  FRYER 
CH1NF5?^.  U8RAPY 

copyright  by 

The  Open  Court  Publishing  Co. 

chicago,  illinois,  1894. 


AU  rights  reserved.'^ 


3S<=' 


PREFACE. 


'T^HIS  booklet  needs  no  preface  for  him  who  is  familiar  with  the 
-*•  sacred  books  of  Buddhism,  which  have  been  made  accessible 
to  the  Western  world  by  the  indefatigable  zeal  and  industry  of 
scholars  like  Burnouf,  Hodgson,  Bigandet,  BUhler,  Foucaux,  Se- 
nart,  Weber,  Fausboll,  Alexander  Csoma,  Wassiljew,  Rhys  Davids, 
F.  Max  Muller,  Childers,  Oldenberg,  Schiefner,  Eitel,  Beal,  and 
Spence  Hardy,  To  those  not  familiar  with  the  subject  it  may  be 
stated  that  the  bulk  of  its  contents  is  derived  from  the  old  Buddhist 
canon.  Many  passages,  and  indeed  the  most  important  ones,  are 
literally  copied  from  the  translations  of  the  original  texts.  Some  are 
rendered  rather  freely  in  order  to  make  them  intelligible  to  the  pres- 
ent generation.  Others  have  been  rearranged  ;  still  others  are  ab- 
breviated. Besides  the  three  introductory  and  the  three  concluding 
chapters  there  are  only  a  few  purely  original  additions,  which,  how- 
ever, are  neither  mere  literary  embellishments  nor  deviations  from 
Buddhist  doctrines.  They  contain  nothing  but  ideas  for  which  pro- 
totypes can  be  found  somewhere  among  the  traditions  of  Buddhism, 
and  have  been  added  as  elucidations  of  its  main  principles.  For 
those  who  want  to  trace  the  Buddhism  of  this  book  to  its  fountain- 
head  a  table  of  reference  has  been  added,  which  indicates  as  briefly 
as  possible  the  main  sources  of  the  various  chapters  and  points 
out  the  parallelisms  with  Western  thought,  especially  in  the  Chris- 
tian Gospels. 


751.549 


VI  THE  GOSPEL  OF  BUDDHA. 

Buddhism,  like  Christianity,  is  split  up  into  innumerable  sects, 
and  these  sects  not  unfrequently  cling  to  their  sectarian  tenets  as 
being  the  main  and  most  indispensable  features  of  their  religion. 
The  present  book  follows  none  of  the  sectarian  doctrines,  but  takes 
an  ideal  position  upon  which  all  true  Buddhists  may  stand  as  upon 
common  ground.  Thus  the  arrangement  into  harmonious  and 
systematic  form  of  this  Gospel  of  Buddha,  as  a  whole,  is  the  main 
original  feature  of  the  book.  Considering  the  bulk  of  its  various 
details,  however,  it  must  be  regarded  as  a  mere  compilation,  and 
the  aim  of  the  compiler  has  been  to  treat  his  material  about  in  the 
same  way  as  he  thinks  that  the  author  of  the  Fourth  Gospel  of  the 
New  Testament  used  the  accounts  of  the  life  of  Jesus  of  Nazareth. 
He  has  ventured  to  present  the  data  of  Buddha's  life  in  the  light  of 
their  religio-philosophical  importance  ;  he  has  cut  out  most  of  their 
apocryphal  adornments,  especially  those  in  which  the  Northern  tra- 
ditions abound,  yet  he  did  not  deem  it  wise  to  shrink  from  preserving 
the  marvellous  that  appears  in  the  old  records,  whenever  its  moral 
seemed  to  justify  its  mention ;  he  only  pruned  the  exuberance  of 
wonder  which  delights  in  relating  the  most  incredible  things,  appa- 
rently put  on  to  impress,  while  in  fact  they  can  only  tire.  Mira- 
cles have  ceased  to  be  a  religious  test ;  yet  the  belief  in  the  miracu- 
lous powers  of  the  Master  still  bears  witness  to  the  holy  awe  of  the 
first  disciples  and  reflects  their  religious  enthusiasm. 

Lest  the  fundamental  idea  of  Buddha's  doctrines  be  misunder- 
stood, the  reader  is  warned  to  take  the  term  ' '  self  "  in  the  sense  in 
which  Buddha  uses  it.  The  "self"  of  man  can  be  and  has  been 
understood  in  a  sense  to  which  Buddha  would  never  have  made 
any  objection.  Buddha  denies  the  existence  of  "  self  "  as  it  was 
commonly  understood  in  his  time  ;  he  does  not  deny  man's  men 
tality,  his  spiritual  constitution,  the  importance  of  his  personality, 
in  a  word,  his  soul.  But  he  does  deny  the  mysterious  ego-entity, 
the  ^tman,  in  the  sense  of  a  kind  of  soul-monad  which  by  some 
schools  was  supposed  to  reside  behind  or  within  man's  bodily  and 


PREFACE.  Vll 

psychical  activity  as  a  distinct  being,  a  kind  of  thing-in-itself,  and 
a  metaphysical  agent  assumed  to  be  the  soul. 

Buddhism  is  monistic.  It  claims  that  man's  soul  does  not  con- 
sist of  two  things,  of  an  dtman  (self)  and  of  a  manas  (mind  or 
thoughts)  ;  but  that  it  is  made  up  of  thoughts  alone.*  The  thoughts 
of  a  man  constitute  his  soul ;  they,  if  anything,  are  his  self,  and  there 
is  no  dtman,  no  additional  and  separate  "  self  "  besides.  Accord- 
ingly, the  translation  of  dtman  by  "  soul,"  which  would  imply  that 
Buddha  denied  the  existence  of  the  soul,  is  extremely  misleading. 

Representative  Buddhists,  of  different  schools  and  of  various 
countries,  acknowledge  the  correctness  of  the  view  here  taken,  and 
we  emphasise  especially  the  assent  of  Southern  Buddhists  because 
in  the  translations  from  their  sacred  writings  the  term  dtman  is 
commonly  rendered  by  "soul." 

"  The  Buddhist,  the  Organ  of  the  Southern  Church  of  Bud- 
dhism," writes  in  a  review  of  "The  Gospel  of  Buddha": 

"  The  eminent  feature  of  the  work  is  its  grasp  of  the  difl5cult 
' '  subject  and  the  clear  enunciation  of  the  doctrine  of  the  most  puz- 
' '  zling  problem  of  dtman,  as  taught  in  Buddhism.  So  far  as  we  have 
"examined  the  question  of  dtman  ourselves  from  the  works  of  the 
' '  Southern  canon,  the  view  taken  by  Dr.  Paul  Carus  is  accurate, 
"and  we  venture  to  think  that  it  is  not  opposed  to  the  doctrine  of 
"Northern  Buddhism." 

This  <?/wa«-superstition,  so  common  not  only  in  India,  but 
all  over  the  world,  corresponds  to  man's  habitual  egotism  in  prac- 
tical life  ;  both  are  illusions  growing  out  of  the  same  root,  which 
is  the  vanity  fair  of  worldliness,  inducing  man  to  believe  that  the 
purpose  of  his  life  lies  in  his  self.  Buddha  proposes  to  cut  off  en- 
tirely all  thought  of  self,  so  that  it  will  no  longer  bear  fruit.  Thus 
Buddha's  Nirvina  is  an  ideal  state,  in  which  man's  soul,  after  being 
cleansed  from  all  selfishness  and  sin,  has  become  a  habitation  of  the 
truth,  teaching  him  to  distrust  the  allurements  of  pleasure  and  to 
confine  all  his  energies  to  attending  to  the  duties  of  life. 
♦See  Dharmapada,  verse  2,  page  iii,  of  the  present  volume. 


Vlll  THE  GOSPEL  OF  BUDDHA. 

Buddha's  doctrine  is  no  negativism.  An  investigation  of  the 
nature  of  man's  soul  shows  that  while  there  is  no  dtman  or  ego- 
entity,  the  very  being  of  man  consists  in  his  karma,  and  his  karma 
remains  untouched  by  death  and  continues  to  live.  Thus,  by  de- 
nying the  existence  of  that  which  appears  to  be  our  soul  and  for 
the  destruction  of  which  in  death  we  tremble,  Buddha  actually 
opens  (as  he  expresses  it  himself)  the  door  of  immortality  to  man- 
kind ;  and  here  lies  the  comer-stone  of  his  ethics  and  also  of  the 
comfort  as  well  as  the  enthusiasm  which  his  religion  imparts.  Any 
one  who  does  not  see  the  positive  aspect  of  Buddhism,  will  be  un- 
able to  understand  how  it  could  exercise  such  a  powerful  influence 
upon  millions  and  millions  of  people. 

The  present  volume  is  not  designed  to  contribute  to  the  solu- 
tion of  historical  problems.  The  compiler  has  studied  his  subject 
as  well  as  he  could  under  given  circumstances,  but  he  does  not 
intend  here  to  offer  a  scientific  production.  Nor  is  this  book  an 
attempt  at  popularising  the  Buddhist  religious  writings,  nor  at  pre- 
senting them  in  a  poetic  shape.  If  this  ' '  Gospel  of  Buddha  "  helps 
people  to  comprehend  Buddhism  better,  and  if  in  its  simple  style  it 
impresses  the  reader  with  the  poetic  grandeur  of  Buddha's  personal- 
ity, these  effects  must  be  counted  as  incidental  ;  its  main  purpose 
lies  deeper  still.  The  present  book  has  been  written  to  set  the 
reader  a  thinking  on  the  religious  problems  of  to-day.  It  presents 
a  picture  of  a  religious  leader  of  the  remote  past  with  the  view  of 
making  it  bear  upon  the  living  present  and  become  a  factor  in  the 
formation  of  the  future. 


It  is  a  remarkable  fact  that  the  two  greatest  religions  of  the 
world,  Christianity  and  Buddhism,  present  so  many  striking  coin- 
cidences in  their  philosophical  basis  as  well  as  in  the  ethical  appli- 
cations of  their  faith,  while  their  modes  of  systematising  them  in 
dogmas  are  radically  different ;  and  it  is  difficult  to  understand  why 
iI--.3  agreements  should  have  caused  animosity,  instead  of  creating 


PREFACE.  IX 

sentiments  of  friendship  and  good-will.  Why  should  Christians  not 
say  with  Prof.  F.  Max  MUller  : 

"  If  I  do  find  in  certain  Buddhist  works  doctrines  identically 
"the  same  as  in  Christianity,  so  far  from  being  frightened,  I  feel 
"delighted,  for  surely  truth  is  not  the  less  true  because  it  is  be- 
"lieved  by  the  majority  of  the  human  race." 

The  main  trouble  arises  from  a  wrong  conception  of  Christian- 
ity. There  are  many  Christians  who  assume  that  Christianity  alone 
is  in  the  possession  of  truth  and  that  man  could  not,  in  the  natural 
way  of  his  moral  evolution,  have  obtained  that  nobler  conception 
of  life  which  enjoins  the  practice  of  a  universal  good-will  towards 
both  friends  and  enemies.  This  narrow  view  of  Christianity  is  re- 
futed by  the  mere  existence  of  Buddhism. 

Must  we  add  that  the  lamentable  exclusiveness  that  prevails 
in  many  Christian  churches,  is  not  based  upon  Scriptural  teach- 
ings, but  upon  a  wrong  metaphysics? 

All  the  essential  moral  truths  of  Christianity  are,  in  our  opinion, 
deeply  rooted  in  the  nature  of  things,  and  do  not,  as  is  often  as- 
sumed, stand  in  contradiction  to  the  cosmic  order  of  the  world. 
They  have  been  formulated  by  the  Church  in  certain  symbols,  and 
since  these  symbols  contain  contradictions  and  come  in  conflict  with 
science,  the  educated  classes  are  estranged  from  religion.  Now, 
Buddhism  is  a  religion  which  knows  of  no  supernatural  revelation, 
and  proclaims  doctrines  that  require  no  other  argument  than  the 
"come  and  see."  Buddha  bases  his  religion  solely  upon  man's 
knowledge  of  the  nature  of  things,  upon  provable  truth.  Thus,  we 
trust  that  a  comparison  of  Christianity  with  Buddhism  will  be  a 
great  help  to  distinguish  in  both  religions  the  essential  from  the  ac- 
cidental, the  eternal  from  the  transient,  the  truth  from  the  allegory 
in  which  it  has  found  its  symbolic  expression.  We  are  anxious  to 
press  the  necessity  of  discriminating  between  the  symbol  and  its 
meaning,  between  dogma  and  religion,  between  statements  of  fact 
and  metaphysical  theories,  between  man-made  formulas  and  eter- 
nal truth.     And  this  is  the  spirit  in  which  we  offer  this  book  to  the 


X  THE  GOSPEL  OF  BUDDHA. 

public,  cherishing  the  hope  that  it  will  help  to  develop  in  Chris- 
tianity not  less  than  in  Buddhism  the  cosmic  religion  of  truth. 

The  strength  as  well  as  the  weakness  of  original  Buddhism  lies 
in  its  philosophical  character,  which  enabled  a  thinker,  but  not  the 
masses,  to  understand  the  dispensation  of  the  moral  law  that  per- 
vades the  world.  As  such,  the  original  Buddhism  has  been  called 
by  Buddhists  the  little  vessel  of  salvation,  or  Hinay^na ;  for  it  is 
comparable  to  a  small  boat  on  which  a  man  may  cross  the  stream 
of  worldliness,  so  as  to  reach  the  shore  of  Nirvana.  Following  the 
spirit  of  a  missionary  propaganda,  so  natural  to  religious  men  who 
are  earnest  in  their  convictions,  later  Buddhists  popularised  Bud- 
dha's doctrines  and  made  them  accessible  to  the  multitudes.  It  is 
true  that  they  admitted  many  mythical  and  even  fantastical  notions, 
but  they  succeeded  nevertheless  in  bringing  its  moral  truths  home 
to  the  people  who  could  but  incompletely  grasp  the  philosophical 
meaning  of  Buddha's  religion.  They  constructed,  as  they  called 
it,  a  large  vessel  of  salvation,  the  Mahayana,  in  which  the  multi- 
tudes would  find  room  and  could  be  safely  carried  over.  Although 
the  Mahayana  unquestionably  has  its  shortcomings,  it  must  not  be 
condemned  offhand,  for  it  serves  its  purpose.  Without  regarding 
it  as  the  final  stage  of  the  religious  development  of  the  nations  among 
which  it  prevails,  we  must  concede  that  it  resulted  from  an  adapta- 
tion to  their  condition  and  has  accomplished  much  to  educate  them. 
The  Mahayina  is  a  step  forward  in  so  far  as  it  changes  a  philos- 
ophy into  a  religion,  and  attempts  to  preach  doctrines  that  were 
negatively  expressed,  in  positive  propositions. 

Far  from  rejecting  the  religious  zeal  which  gave  rise  to  the 
Mahcly^na  in  Buddhism,  we  can  still  less  join  those  who  denounce 
Christianity  on  account  of  its  dogmatology  and  mythological  ingre- 
dients. Christianity  has  a  great  mission  in  the  evolution  of  man- 
kind. It  has  succeeded  in  imbuing  with  the  religion  of  charity  and 
mercy  the  most  powerful  nations  of  the  world,  to  whose  spiritual 
needs  it  is  especially  adapted.  It  extends  the  blessings  of  universal 
good-will  with  the  least  possible  amount  of  antagonism  to  the  nat- 


PREFACE.  Xi 

ural  selfishness  that  is  so  strongly  developed  in  the  Western  races. 
Christianity  is  "the  religion  of  love  made  easy."  This  is  its  ad- 
vantage, which,  however,  is  not  without  its  drawbacks.  Christian- 
ity teaches  charity  without  dispelling  the  ego-illusion  ;  and  in  this 
sense  it  surpasses  even  the  Mahiyana  :  it  is  still  more  adapted  to 
the  needs  of  multitudes  than  a  large  vessel  fitted  to  carry  over  those 
who  embark  on  it :  it  is  comparable  to  a  grand  bridge,  a  Mahisetu, 
on  which  a  child  who  has  no  comprehension  as  yet  of  the  nature  of 
self  can  cross  the  stream  of  self-hood  and  worldly  vanity. 

A  comparison  of  the  many  striking  agreements  between  Chris- 
tianity and  Buddhism  may  prove  fatal  to  a  sectarian  conception  of 
Christianity,  but  will  in  the  end  help  to  mature  our  insight  into 
the  true  significance  of  Christianity.  It  will  bring  out  that  nobler 
Christianity  which  aspires  to  be  the  cosmic  religion  of  universal 
truth. 

Let  us  hope  that  this  Gospel  of  Buddha  will  serve  both  Bud- 
dhists and  Christians  as  a  help  to  penetrate  further  into  the  spirit 
of  their  faith,  so  as  to  see  its  full  width,  breadth,  and  depth. 

Above  any  Hinaydna,  Mahliyina,  and  Mahisetu  is  the  Reli- 
gion of  Truth. 

Paul  Carus. 


TABLE  OF  CONTENTS. 


INTRODUCTION. 

PAGE 

I.  Rejoice  ...          i 

II.   Samsara  and  Nirvina 2 

III.  Trutl;  the  Saviour 5 

PRINCE  SIDDHARTHA  BECOMES  BUDDHA. 

IV.  Buddha's  Birth     .     .     .     ; 7 

V.  The  Ties  of  Life 10 

VI.  The  Three  Woes 11 

VII.  Buddha's  Renunciation 14 

VIII.   King  Bimbis^ra 19 

IX.  Buddha's  Search 22 

X.   Uruvilv^,  the  Place  of  Mortification 27 

XI.   Mdra,  the  Evil  One 29 

XII.   Enlightenment 30 

XIII.  The  First  Converts 34 

XIV.  Brahma's  Request    .     .      , 35 

FOUNDATION  OF  THE  KINGDOM  OF 
RIGHTEOUSNESS. 

XV.  Upaka 37 

XVI.  The  Sermon  at  Benares 38 

XVII.  TheSangha 43 

XVIII.  Yashas,  the  Youth  of  Benares 45 

XIX.  Sending  Out  the  Disciples 48 

XX.   Kdshyapa 49 

XXI.  The  Sermon  at  RAjagriha 53 

XXII.  The  King's  Gift 57 


XIV  THE  GOSPEL  OF  BUDDHA. 

PACK 

XXIII.  ShAriputra  and  MaudgalyAyana 58 

XXIV.  The  People  Dissatisfied 59 

XXV.  Andthapindika 59 

XXVI.  The  Sermon  on  Charity 63 

XXVII.  Buddha's  Father 64 

XXVIII.  Yashodhari 66 

XXIX.  Rdhula • 69 

XXX.  Jetavana 70 

CONSOLIDATION  OF  BUDDHA'S  RELIGION. 

XXXI.  Jivaka,  the  Physician 75 

XXXII.  Buddha's  Parents  Attain  Nirvina 77 

XXXIII.  Women  Admitted  to  the  Sangha 77 

XXXIV.  The  Bhikshus*  Conduct  Toward  Women  ...  78 
XXXV.  Vishakhi 79 

XXXVI.   The  Upavasatha  and  Prdtimoksha 83 

XXXVII.   The  Schism -     .     .     .  85 

XXXVIII.  The  Re-establishment  of  Concord 88 

XXXIX.  The  Bhikshus  Rebuked 94 

XL.  D^vadatta 95 

XLI.  The  Goal 98 

XLII.   Miracles  Forbidden 99 

XLIII.  The  Vanity  of  Worldliness 101 

XLIV.  Secrecy  and  Publicity 103 

XLV.   The  Annihilation  of  Suffering 104 

XLVI.  Avoiding  the  Ten  Evils 106 

XLVII.  The  Preacher's  Mission 107 

BUDDHA,  THE  TEACHER. 

XLVIII.  The  Dharmapada m 

XLIX.  The  Two  Brahmans 117 

L.  Guard  the  Six  Quarters 122 

LI.  Simha's  Question  Concerning  Annihilation    .     .  124 

LII.   All  Existence  is  Spiritual 130 

LIII.   Identity  and  Non-Identity 131 

LIV.  Buddha,  Not  Gautama 140 

LV.   One  Essence,  One  Law,  One  Aim 141 

LVI.   The  Lesson  Given  to  R^hula 143 

LVII.   The  Sermon  on  Abuse 145 


TABLE  OF  REFERENCE. 


XV 


PAGE 

LVIII.  Buddha  Replies  to  the  D^va 146 

LIX.  Words  of  Instruction 148 

LX.  Amitibha 150 

LXI.  The  Teacher  Unknown 156 

PARABLES  AND  STORIES. 

LXII.  Parables 158 

LXIII.  The  Burning  Mansion 158 

LXIV.  The  Man  Born  Blind 159 

LXV.  The  Lost  Son 160 

LXVI.  The  Giddy  Fish 161 

LXVII.  The  Cruel  Crane  Outwitted 162 

LXVIII.   Four  Kinds  of  Merit 164 

LXIX.  The  Light  of  the  Word 165 

LXX.  Luxurious  Living 166 

LXXI.  The  Communication  of  Bliss 167 

LXXII.  The  Listless  Fool 168 

LXXIII.  Rescue  in  the  Desert 169 

LXXIV.  Buddha,  the  Sower 173 

LXXV.  The  Outcast 174 

LXXVI.  The  Woman  at  the  Well 174 

LXXVII.   The  Peacemaker 175 

LXXVm.  The  Hungry  Dog 176 

LXXIX.  The  Despot 178 

LXXX.  VAsavadatta 179 

LXXXI.  The  Marriage-Feast  in  Jdmbdnada 180 

LXXXII.  A  Party  in  Search  for  a  Thief 182 

LXXXIII.  In  the  Realm  of  YamarAja 183 

LXXXIV.  The  Mustard  Seed 185 

LXXXV.  Following  the  Master  Over  the  Stream     .     .     .  189 

LXXXVI.  The  Sick  Bhikshu 190 

THE  LAST  DAYS. 

LXXXVII.  The  Conditions  of  Welfare 192 

LXXXVIII.  Upright  Conduct 194 

LXXXIX.  Pitaliputra 194 

XC.  Shdriputra's  Faith 197 

XCL.  The  Mirror  of  Truth 199 

XCII.  Ambapili 201 


XVI  THE  GOSPEL  OF  BUDDHA. 

PAGE 

XCIII.  Buddha's  Farewell  Address 204 

XCIV.  Buddha  Announces  His  Death 207 

XCV.  Chunda,  the  Smith 211 

XCVI.  Maitr^ya 215 

XCVII.  Buddha's  Final  Entering  Into  Nirvdna.     .     .     .     .  2i3 

CONCLUSION. 

XCVIII.  The  Three  Personalities  of  Buddha 225 

XCIX.  The  Purpose  of  Being 228 

C.  The  Praise  of  All  the  Buddhas 232 


Table  of  Reference    , 241 

Abbreviations  in  the  Table  of  Reference 241 

Glossary  of  Names  and  Terms 243 

Pronunciation 260 

Index 261 


INTRODUCTION. 


I.  REJOICE. 


REJOICE  at  the  glad  tidings !  Buddha,  our  Lord, 
has  found  the  root  of  all  evil.  He  has  shown  us 
the  way  of  salvation.  ^ 

Buddha  dispels  the  illusions  of  our  minds  and  re- 
deems us  from  the  terrors  of  death.  * 

Buddha,  our  Lord,  brings  comfort  to  the  weary 
and  sorrow-laden ;  he  restores  peace  to  those  who  are 
broken  down  under  the  burden  of  life.  He  gives  cour- 
age to  the  weak  when  they  would  fain  give  up  self- 
reliance  and  hope.  • 

Ye  that  suffer  from  the  tribulations  of  life,  ye  that 
have  to  struggle  and  endure,  ye  that  yearn  for  a  life  of 
truth,  rejoice  at  the  glad  tidings  !  * 

There  is  balm  for  the  wounded,  and  there  is  bread 
for  the  hungry.  There  is  water  for  the  thirsty,  and  there 
is  hope  for  the  despairing.  There  is  light  for  those  in 
darkness,  and  there  is  inexhaustible  blessing  for  the 
upright.  ^ 

Heal  your  wounds,  ye  wounded,  and  eat  your  fill, 
ye  hungry.  Rest,  ye  weary,  and  ye  who  are  thirsty 
quench  your  thirst.  Look  up  to  the  light,  ye  that  sit 
in  darkness ;  be  full  of  good  cheer,  ye  that  are  for- 
lorn. • 


2  THE  GOSPEL  OF  BUDDHA. 

Trust  in  truth,  ye  that  love  the  truth,  for  the  king- 
dom of  righteousness  is  founded  upon  earth.  The 
darkness  of  error  is  dispelled  by  the  light  of  truth. 
We  can  see  our  way  and  make  firm  and  certain  steps.  "^ 

Buddha,  our  Lord,  has  revealed  the  truth.  ^ 

The  truth  cures  our  diseases  and  redeems  us  from 
perdition ;  the  truth  strengthens  us  in  life  and  in  death ; 
the  truth  alone  can  conquer  the  evils  of  error.  ^ 

Rejoice  at  the  glad  tidings  !  ^ 


II.  SAMSARA  AND  NIRVANA. 

Look  about  you  and  contemplate  life  !  * 

Everything  is  transient  and  nothing  endures.  There 
is  birth  and  death,  growth  and  decay;  there  is  combi- 
nation and  separation.  * 

The  glory  of  the  world  is  like  a  flower :  it  stands 
in  full  bloom  in  the  morning  and  fades  in  the  heat  of 
the  day.  * 

Wherever  you  look,  there  is  a  rushing  and  a  push- 
ing, an  eager  pursuit  of  pleasures,  a  panic  flight  from 
pain  and  death,  a  vanity  fair,  and  the  flames  of  burn- 
ing desires.  The  world  is  full  of  changes  and  trans- 
formations.    All  is  Samsara.  * 

Is  there  nothing  permanent  in  the  world?  Is  there 
in  the  universal  turmoil  no  resting-place  where  our 
troubled  heart  can  find  peace?  Is  there  nothing  ever- 
lasting? *> 

Is  there  no  cessation  of  anxiety?  Can  the  burning 
desires  not  be  extinguished?  When  shall  the  mind  be- 
come tranquil  and  composed?  ^ 

Buddha,  our  Lord,  was  grieved  at  the  ills  of  life. 
He  saw  the  vanity  of  worldly  happiness  and  sought 


INTRODUCTION.  3 

salvation  in  the  one  thing  that  will  not  fade  or  perish, 
but  will  abide  forever  and  ever.  ^ 

Ye  who  long  for  life,  know  that  immortality  is  hid- 
den in  transiency.  Ye  who  wish  for  happiness  without 
the  sting  of  regret,  lead  a  life  of  righteousness.  Ye 
who  yearn  for  riches,  receive  treasures  that  are  eternal. 
Truth  is  wealth,  and  a  life  of  truth  is  happiness.        ^ 

All  compounds  will  be  dissolved  again,  but  the 
verities  which  determine  all  combinations  and  separa- 
tions as  laws  of  nature  endure  for  ever  and  aye.  Bodies 
fall  to  dust,  but  the  truth  of  the  mind  which  inhabits 
the  body  as  soul  will  not  be  destroyed.  * 

Truth  knows  neither  birth  nor  death ;  it  has  no 
beginning  and  no  end.  Hail  the  truth.  The  truth  is 
the  immortal  part  of  mind.  ^® 

Establish  the  truth  in  your  mind,  for  the  truth  is 
the  image  of  the  eternal ;  it  portrays  the  immutable ; 
it  reveals  the  everlasting ;  the  truth  gives  unto  mortals 
the  boon  of  immortality.  ^^ 

Buddha  is  the  truth  ;  let  Buddha  dwell  in  your 
heart.  Extinguish  in  your  soul  every  desire  that  an- 
tagonises Buddha,  and  in  the  end  of  your  spiritual  evo- 
lution you  will  become  like  Buddha.  " 

That  of  your  soul  which  cannot  or  will  not  develop 
into  Buddha  must  perish,  for  it  is  mere  illusion  and 
unreal ;  it  is  the  source  of  your  error ;  it  is  the  cause 
of  your  misery.  ^ 

You  can  make  your  soul  immortal  by  filling  it  with 
truth.  Therefore  become  like  unto  vessels  fit  to  re- 
ceive the  ambrosia  of  the  Master's  words.  Cleanse 
yourselves  of  sin  and  sanctify  your  lives.  There  is  no 
other  way  of  reaching  the  truth.  ^* 

Learn  to  distinguish  between  Self  and  Truth.  Self 
is  the  cause  of  selfishness  and  the  source  of  sin  j  truth 


4  THE  GOSPEL  OF  BUDDHA. 

cleaves  to  no  self ;  it  is  universal  and  leads  to  justice 
and  righteousness.  " 

Self,  that  which  seems  to  those  who  love  their  self 
as  their  being,  is  not  the  eternal,  the  everlasting,  the 
imperishable.  Seek  not  self,  but  seek  the  truth.  " 
f  If  we  liberate  our  souls  from  our  petty  selves,  wish 
no  ill  to  others,  and  become  clear  as  a  crystal  diamond 
reflecting  the  light  of  truth,  what  a  radiant  picture  will 
appear  in  us  mirroring  things  as  they  are,  without  the 
admixture  of  burning  desires,  without  the  distortion  of 
erroneous  illusion,  without  the  agitation  of  sinful  un- 
^rest.  " 

He  who  seeks  self  must  learn  to  distinguish  be- 
tween the  false  self  and  the  true  self.  His  ego  and  all 
his  egotism  are  the  false  self.  They  are  unreal  illu- 
sions and  perishable  combinations.  He  only  who  iden- 
tifies his  self  with  the  truth  will  attain  Nirvana ;  and  he 
who  has  entered  Nirvana  has  attained  Buddhahood ; 
he  has  acquired  the  highest  bliss ;  he  has  become  that 
which  is  eternal  and  immortal.  " 

All  compound  things  shall  be  dissolved  again, 
worlds  will  break  to  pieces  and  our  individualities  will 
be  scattered ;  but  the  words  of  Buddha  will  remain 
forever.  ^ 

'  The  extinction  of  self  is  salvation  ;  the  annihilation 
of  self  is  the  condition  of  enlightenment ;  the  blotting 
out  of  self  is  Nirvana.  Happy  is  he  who  has  ceased  to 
live  for  pleasure  and  rests  in  the  truth.  Verily  his  com- 
posure and  tranquillity  of  mind  are  the  highest  bliss.  ^ 

Let  us  take  our  refuge  in  Buddha,  for  he  has  found 
the  everlasting  in  the  transient.  Let  us  take  our  refuge 
in  that  which  is  the  immutable  in  the  changes  of  exist- 
ence. Let  us  take  our  refuge  in  the  truth  that  is  es- 
tablished through  the  enlightenment  of  Buddha.         *^ 


INTRODUCTION. 


ni.  TRUTH  THE  SAVIOUR. 

The  things  of  the  world  and  its  inhabitants  are  sub- 
ject to  change  ;  they  are  products  of  things  that  ex- 
isted before ;  all  living  creatures  are  what  their  past 
actions  made  them  ;  for  the  law  of  cause  and  effect  is 
uniform  and  without  exceptions.  ^ 

But  in  the  changing  things  truth  lies  hidden.  Truth 
makes  things  real.   Truth  is  the  permanent  in  change.  ^ 

And  truth  desires  to  appear  ;  truth  longs  to  become 
conscious  ;  truth  strives  to  know  itself.  ^ 

There  is  truth  in  the  stone,  for  the  stone  is  here  ; 
and  no  power  in  the  world,  no  God,  no  man,  no  de- 
mon, can  destroy  its  existence.  But  the  stone  has  no 
consciousness.  * 

There  is  truth  in  the  plant  and  its  life  can  expand ; 
the  plant  grows  and  blossoms  and  bears  fruit.  Its 
beauty  is  marvellous,  but  it  has  no  consciousness.       ^ 

There  is  truth  in  the  animal ;  it  moves  about  and 
perceives  its  surroundings  ;  it  distinguishes  and  learns 
to  choose.  There  is  consciousness,  but  it  is  not  yet  the 
consciousness  of  Truth.  It  is  a  consciousness  of  self 
only.  « 

The  consciousness  of  self  dims  the  eyes  of  the  mind 
and  hides  the  truth.  It  is  the  origin  of  error,  it  is  the 
source  of  illusion,  it  is  the  germ  of  sin.  ^ 

Self  begets  selfishness.  There  is  no  evil  but  what 
flows  from  self.  There  is  no  wrong  but  what  is  done  by 
the  assertion  of  self.  8 

Self  is  the  beginning  of  all  hatred,  of  iniquity  and 
slander,  of  impudence  and  indecency,  of  theft  and  rob- 
bery, of  oppression  and  bloodshed.  Self  is  Mara,  the 
tempter,  the  evil-doer,  the  creator  of  mischief.  ^ 


6  THE  GOSPEL  OF  BUDDHA. 

Self  entices  with  pleasures.  Self  promises  a  fairy's 
paradise.  Self  is  the  veil  of  Maya,  the  enchanter.  But 
the  pleasures  of  self  are  unreal,  its  paradisian  labyrinth 
is  the  road  to  hell  and  its  fading  beauty  kindles  the 
flames  of  desires  that  never  can  be  satisfied.  ^^ 

Who  shall  loosen  us  from  the  power  of  self  ?  Who 
shall  save  us  from  misery?  Who  shall  restore  us  to  a 
life  of  blessedness  ?  ^^ 

There  is  misery  in  the  world  of  Samsara  ;  there  is 
much  misery  and  pain.  But  greater  than  all  the  misery 
is  the  bliss  of  truth.  Truth  gives  peace  to  the  yearn- 
ing mind  ;  it  conquers  error ;  it  quenches  the  flames 
of  desire  and  leads  to  Nirvana.  '* 

Blessed  is  he  who  has  found  the  peace  of  Nirvana. 
He  is  at  rest  in  the  struggles  and  tribulations  of  life  ; 
he  is  above  all  changes ;  he  is  above  birth  and  death  ; 
he  remains  unaffected  by  the  evils  of  life.  ^^ 

Blessed  is  he  who  has  become  an  embodiment  of 
truth,  for  he  has  accomplished  his  purpose  and  is  one 
with  himself  and  truth.  He  conquers  although  he  may 
be  wounded  ;  he  is  glorious  and  happy,  although  he 
may  suffer  ;  he  is  strong,  although  he  may  break  down 
under  the  burden  of  his  work  ;  he  is  immortal,  although 
he  may  die.     The  essence  of  his  soul  is  immortality.^* 

Blessed  is  he  who  has  attained  the  sacred  state  of 
Buddhahood,  for  he  is  fit  to  work  out  the  salvation  of 
his  fellow-beings.  The  truth  has  made  its  abode  in  him. 
Perfect  wisdom  illumines  his  understanding,  and  right- 
eousness ensouls  the  purpose  of  all  his  actions.  ^ 

The  truth  is  a  living  power  for  good,  indestructible 
and  invincible  !  Work  the  truth  out  in  your  mind,  and 
spread  it  among  mankind,  for  Truth  alone  is  the  sa- 
viour from  sin  and  misery.  The  Truth  is  Buddha,  and 
Buddha  is  the  Truth  !     Blessed  be  Buddha  !  i« 


I    *    • 

» J    >     J 


PRINCE  SIDDHArTHA'  BECOI^fiS 
BUDDHA. 


IV.  BUDDHA'S  BIRTH. 

THERE  was  in  Kapilavastu  a  Shakya  king,  strong 
of  purpose  and  reverenced  by  all  men,  a  de- 
scendant of  the  Ikshvaku,  who  call  themselves  Gau- 
tama, and  his  name  was  Shuddhodana  or  Pure-Rice.  ^ 

His  wife  Maya-devi  was  beautiful  as  the  water-lily 
and  pure  in  mind  as  the  lotus.  As  the  Queen  of  Heaven, 
she  lived  on  earth,  untainted  by  desire,  and  immacu- 
late. 2 

The  king,  her  husband,  honored  her  in  her  holi- 
ness and  the  spirit  of  truth  descended  upon  her.  ^ 

When  she  knew  that  the  hour  of  motherhood  was 
near,  she  asked  the  king  to  send  her  home  to  her 
parents;  and  Shuddhodana,  anxious  about  his  wife  and 
the  child  she  would  bear  him,  willingly  granted  her 
request.  ^ 

While  she  passed  through  the  garden  of  Lumbini, 
the  hour  arrived  ;  her  couch  was  placed  under  a  lofty 
satin- tree  and  the  child  came  forth  from  the  womb  like 
the  rising  sun,  bright  and  perfect.  * 

All  the  worlds  were  flooded  with  light.  The  blind 
received  their  sight  by  longing  to  see  the  coming  glory 


8  THE  GOSPEL  OF  BUDDHA. 

of  the  Lord  ;  the  deaf  and  dumb  spoke  with  one  another 
of  the  good  omens  indicating  the  birth  of  Buddha. 
The  crooked  became  straight ;  the  lame  walked.  All 
prisoners  were  freed  from  their  chains  and  the  fires  of 
aU{  the  hells*  vei;/e^:ttinguished.  ^ 

"No  clouds 'gathered  in  the  skies  and  the  polluted 
•streams  becpime  .clear,  whilst  celestial  music  rang 
through  the  air  and  the  angels  rejoiced  with  gladness. 
With  no  selfish  or  partial  joy  but  for  the  sake  of  the 
law  they  rejoiced,  for  creation  engulfed  in  the  ocean  of 
pain  was  now  to  obtain  release.  "^ 

The  cries  of  beasts  were  hushed ;  all  malevolent 
beings  received  a  loving  heart,  and  peace  reigned  on 
earth.  Mara,  the  evil  one,  alone  was  grieved  and  re- 
joiced not.  ^ 

The  Naga  kings,  earnestly  desiring  to  show  their 
reverence  for  the  most  excellent  law,  as  they  had  paid 
honor  to  former  Buddhas,  now  went  to  meet  Bodhi- 
sattva.  They  scattered  before  him  mandara  flowers, 
rejoicing  with  heartfelt  joy  to  pay  their  religious  hom- 
age. 9 

The  royal  father,  pondering  the  meaning  of  these 
signs,  was  now  full  of  joy  and  now  sore  distressed.     ^^ 

The  queen  mother,  beholding  her  child  and  the 
commotion  which  his  birth  created,  felt  in  her  timor- 
ous woman's  heart  the  pangs  of  doubt.  ^^ 

At  her  couch  stood  an  aged  woman  imploring  the 
heavens  to  bless  the  child.  12 

Now  there  was  at  that  time  in  the  grove  Asita,  a 
rishi,  leading  the  life  of  a  hermit.  He  was  a  Brahman 
of  dignified  mien,  famed  not  only  for  wisdom  and 
scholarship,  but  also  for  his  skill  in  the  interpretation 
of  signs.  And  the  king  invited  him  to  see  the  royal 
child.  13 


THE  PRINCE  BECOMES  BUDDHA.  9 

The  seer,  beholding  the  prince,  wept  and  sighed 
deeply.  And  when  the  king  saw  the  tears  of  Asita  he 
became  alarmed  and  asked  :  *'Why  has  the  sight  of 
my  son  caused  thee  grief  and  pain  ?  "  ^^ 

But  Asita's  heart  rejoiced,  and,  knowing  the  king's 
mind  to  be  perplexed,  he  addressed  him,  saying :       ^ 

**The  king,  like  the  moon  when  full,  should  feel 
great  joy,  for  he  has  begotten  a  wondrously  noble  sonJ^ 

"  I  do  not  worship  Brahma,  but  I  worship  this 
child  ;  and  the  gods  in  the  temples  will  descend  from 
their  places  of  honor  to  adore  him.  " 

<*  Banish  all  anxiety  and  doubt.  The  spiritual 
omens  manifested  indicate  that  the  child  now  born  will 
bring  deliverance  to  the  whole  world.  ^^ 

'*  Recollecting  I  myself  am  old,  on  that  account  I 
could  not  hold  my  tears  ;  for  now  my  end  is  coming  on. 
But  this  son  of  thine  will  rule  the  world.  He  is  born 
for  the  sake  of  all  that  lives.  ^ 

**His  pure  teaching  will  be  like  the  shore  that  re- 
ceives the  shipwrecked.  His  power  of  meditation  will 
be  like  the  cool  lake ;  and  all  creatures  parched  with 
the  drought  of  lust  may  freely  drink  thereof.  ^ 

**  On  the  fire  of  covetousness  he  will  cause  the  cloud 
of  his  mercy  to  rise,  so  that  the  rain  of  the  law  may 
extinguish  it.  ^^ 

*'The  heavy  gates  of  despondency  he  will  open, 
and  give  deliverance  to  all  creatures  ensnared  in  the 
self-twined  meshes  of  folly  and  ignorance.  '^ 

**  The  king  of  the  law  has  come  forth  to  rescue  from 
bondage  all  the  poor,  the  miserable,  the  helpless."    ^ 

When  the  royal  parents  heard  Asita's  words  they 
rejoiced  in  their  hearts  and  named  their  new-born  in- 
fant Siddhartha,  that  is,  *'he  who  has  accomplished 
his  purpose."  ^* 


lO  THE  GOSPEL  OF  BUDDHA. 

And  the  queen  said  to  her  sister,  Prajapati :  "A 
mother  who  has  borne  a  future  Buddha  will  never  give 
birth  to  another  child.  I  shall  soon  leave  this  world, 
my  husband  the  king,  and  Siddhartha,  my  child.  When 
I  am  gone,  be  thou  a  mother  to  him."  26 

And  Prajapati  wept  and  promised.  26 

When  the  queen  had  departed  from  the  living,  Pra- 
japati took  the  boy  Siddhartha  and  reared  him.  And 
as  the  light  of  the  moon  little  by  little  increases,  so  the 
royal  child  grew  from  day  to  day  in  mind  and  in  body; 
and  truthfulness  and  love  resided  in  his  heart.  ^ 


V.  THE  TIES  OF  LIFE. 

When  Siddhartha  had  grown  to  youth,  his  father 
desired  to  see  him  married,  and  he  sent  to  all  his  kins- 
folk, commanding  them  to  bring  their  princesses  that 
the  prince  might  select  one  among  them  as  his  wife.  * 

But  the  kinsfolk  replied  and  said :  **The  prince  is 
young  and  delicate ;  nor  has  he  learned  any  of  the 
sciences.  He  would  not  be  able  to  maintain  our  daugh- 
ter, and  should  there  be  war  he  would  be  unable  to 
cope  with  the  enemy."  2 

The  prince  was  not  boisterous,  but  pensive  in  his 
nature.  He  loved  to  stay  under  the  great  jambu-tree 
in  the  garden  of  his  father,  and,  observing  the  ways  of 
the  world,  gave  himself  up  to  meditation.  ^ 

And  the  prince  said  to  his  father  :  *'  Invite  our  kins- 
folk that  they  may  see  me  and  put  my  strength  to  the 
test."     And  his  father  did  as  his  son  bade  him.  * 

When  the  kinsfolk  came,  and  the  people  of  the  city 
Kapilavastu  had  assembled  to  test  the  prowess  and 
scholarship  of  the  prince,  he  proved  himself  manly  in 


THE  PRINCE  BECOMES  BUDDHA.  II 

all  the  exercises  both  of  the  body  and  of  the  mind, 
and  there  was  no  rival  among  the  youths  and  men  of 
India  who  could  surpass  him  in  any  test,  bodily  or 
mental.  * 

He  replied  to  all  the  questions  of  the  sages  ;  but 
when  he  questioned  them,  even  the  wisest  among  them 
were  silenced.  « 

Then  Siddhartha  chose  himself  a  wife.  He  se- 
lected Yashodhara,  his  cousin,  the  gentle  daughter  of 
the  king  of  Koli.  And  Yashodhara  was  betrothed  to 
the  prince.  "^ 

In  their  wedlock  was  born  a  son  whom  they  named 
Rahula,  and  King  Shuddhodana,  glad  that  an  heir  was 
born  to  his  son,  said  :  8 

**The  prince  having  begotten  a  son,  will  love  him 
as  I  love  the  prince.  This  will  be  a  strong  tie  to  bind 
Siddhartha's  heart  to  the  interests  of  the  world,  and 
the  kingdom  of  the  Shakyas  will  remain  under  the 
sceptre  of  my  descendants. "  • 

With  no  selfish  aim,  but  regarding  his  child  and  the 
people  at  large,  Siddhartha,  the  prince,  attended  to 
his  religious  duties,  bathing  his  body  in  the  holy  Gan- 
ges and  cleansing  his  heart  in  the  waters  of  the  law. 
Even  as  men  desire  to  give  peace  to  their  children,  so 
did  he  long  to  give  rest  to  the  world.  " 

VI.  THE  THREE  WOES. 

The  palace  which  the  king  had  given  to  frhe  prince 
was  resplendent  with  all  the  luxuries  of  India  ;  for  the 
king  was  anxious  to  see  his  son  happy.  ^ 

All  sorrowful  sights,  all  misery,  and  all  knowledge 
of  misery  were  kept  away  from  Siddhartha,  and  he  knew 
not  that  there  was  evil  in  the  world.  * 


la  THE  GOSPEL  OF  BUDDHA. 

But  as  the  chained  elephant  longs  for  the  wilds  of 
the  jungles,  so  the  prince  was  eager  to  see  the  world, 
and  he  asked  his  father,  the  king,  for  permission  to  do 
so.  ^ 

And  Shuddhodana  ordered  a  jewel-fronted  chariot 
with  four  stately  horses  to  be  held  ready,  and  com- 
manded the  roads  to  be  adorned  where  his  son  would 
pass.  ^ 

The  houses  of  the  city  were  decorated  with  curtains 
and  banners,  and  spectators  arranged  themselves  on 
either  side,  eagerly  gazing  at  the  heir  to  the  throne. 
Thus  Siddhartha  rode  with  Channa,  his  charioteer, 
through  the  streets  of  the  city,  and  into  a  country 
watered  by  rivulets  and  covered  with  pleasant  trees.    ^ 

There  they  met  an  old  man  by  the  wayside.  The 
prince,  seeing  the  bent  frame,  the  wrinkled  face,  and 
the  sorrowful  brow,  said  to  the  charioteer  :  *' Who  is 
this?  His  head  is  white,  his  eyes  are  bleared,  and  his 
body  is  withered.  He  can  barely  support  himself  on 
his  staff."  « 

The  charioteer,  much  embarrassed,  hardly  dared 
to  answer  the  truth.  He  said  :  ''These  are  the  symp- 
toms of  old  age.  This  same  man  was  once  a  suckling 
child,  and  as  a  youth  full  of  sportive  life  ;  but  now,  as 
years  have  passed  away,  his  beauty  is  gone  and  the 
strength  of  his  life  is  wasted.  '*  ^ 

Siddhartha  was  greatly  affected  by  the  words  of  the 
charioteer,  and  he  sighed  because  of  the  pain  of  old 
age.  *^What  joy  or  pleasure  can  men  take,"  he 
thought  to  himself,  ''when  they  know  they  must  soon 
wither  and  pine  away!  "  ^ 

And  lo  !  while  they  were  passing  on,  a  sick  man 
appeared  on  the  way-side,  gasping  for  breath,  his  body 
disfigured,  convulsed  and  groaning  with  pain.  * 


THE  PRINCE  BECOMES  BUDDHA.  13 

The  prince  asked  his  charioteer :  "What  kind  of 
man  is  this?"  And  the  charioteer  replied  and  said: 
"This  man  is  sick.  The  four  elements  of  his  body 
are  confused  and  out  of  order.  We  are  all  subject  to 
such  conditions  :  the  poor  and  the  rich,  the  ignorant 
and  the  wise,  all  creatures  that  have  bodies,  are  liable 
to  the  same  calamity."  *^ 

And  Siddhartha  was  still  more  moved.  All  pleas- 
ures appeared  stale  to  him  and  he  loathed  the  joys  of 
life.  " 

The  charioteer  sped  the  horses  on  to  escape  the 
dreary  sight  when  suddenly  they  were  stopped  in  their 
fiery  course.  ^ 

Four  persons  passed  by  carrying  a  corpse  ;  and  the 
prince,  shuddering  at  the  sight  of  a  lifeless  body, 
asked  the  charioteer;  "What  is  this  they  carry? 
There  are  streamers  and  flower  garlands ;  but  the  men 
that  follow  are  overwhelmed  with  grief !  "  ^ 

The  charioteer  replied  :  * '  That  is  a  dead  man  :  His 
body  is  stark  ;  his  life  is  gone  ;  his  thoughts  are  still ; 
his  family  and  the  friends  who  loved  him  now  carry 
the  corpse  to  the  grave."  " 

And  the  prince  was  full  of  awe  and  terror .  "Is 
this  the  only  dead  man,"  he  asked,  "or  does  the  world 
contain  other  instances?"  ^^ 

With  a  heavy  heart  the  charioteer  replied  :  "All 
over  the  world  it  is  the  same.  He  who  begins  life 
must  end  it.     There  is  no  escape  from  death."  " 

With  bated  breath  and  stammering  accents  the 
prince  exclaimed  :  "  O  worldly  men  !  How  fatal  is 
your  delusion  !  Inevitably  your  body  will  crumble  to 
dust,  yet  carelessly,  unheedingly,  you  live  on."  " 

The  charioteer  observing  the  deep  impression  these 


14  THE  GOSPEL  OF  BUDDHA 

sad  sights  had  made  on  the  prince,  turned  his  horses 
and  drove  back  to  the  city.  ^^ 

When  they  passed  by  the  palaces  of  the  nobiHty, 
Krisha  Gautami,  a  young  princess  andniece  of  the  king, 
saw  Siddhartha  in  his  manhness  and  beauty,  and,  ob- 
serving the  thoughtfulness  of  his  countenance,  said  : 
**  Happy  the  father  that  begot  you,  happy  the  mother 
that  nursed  you,  happy  the  wife  that  calls  husband  this 
lord  so  glorious."  *^ 

The  prince  hearing  this  greeting,  said:  ''Happy 
are  they  that  have  found  deliverance.  Longing  for 
peace  of  mind,  I  shall  seek  the  bliss  of  Nirvana."  And 
handing  her  his  precious  pearl  necklace  as  a  reward  for 
the  instruction  she  had  given  him,  he  returned  home.^ 

Siddhartha  looked  with  disdain  upon  the  treasures 
of  his  palace.  His  wife  welcomed  him  and  entreated 
him  to  tell  her  the  cause  of  his  grief ;  and  he  said  :  "I 
see  everywhere  the  impression  of  change  ;  therefore, 
my  heart  is  heavy.  Men  grow  old,  sicken,  and  die. 
That  is  enough  to  take  away  the  zest  of  life."  ^^ 

The  king,  his  father,  hearing  that  the  heart  of  the 
prince  had  become  estranged  from  pleasure,  was  greatly 
overcome  with  sorrow  and  like  a  sword  it  pierced  his 
heart  « 

VII.    BUDDHA'S  RENUNCIATION. 

It  was  night.  The  prince  found  no  rest  on  his 
soft  pillow ;  he  arose  and  went  out  into  the  garden. 
"Alas  !"  he  cried,  "for  all  the  world  is  full  of  dark- 
ness and  ignorance  ;  there  is  no  one  who  knows  how 
to  cure  the  ills  of  existence."  And  he  groaned  with 
pain.  ^ 

Siddhartha  sat  down  beneath  the  great  jambu-tree 


THE  PRINCE  BECOMES  BUDDHA.  r5 

and  gave  himself  to  thought,  pondering  on  life  and 
death  and  the  evils  of  decay.  Concentrating  his  mind 
he  became  free  from  confusion.  All  low  desires  van- 
ished from  his  heart  and  perfect  tranquillity  came  over 
him.  * 

In  this  state  of  ecstasy  he  saw  with  his  mental  eye 
all  the  misery  and  sorrow  of  the  world  ;  he  saw  the 
pains  of  pleasure  and  the  inevitable  certainty  of  death 
that  hovers  over  every  being.  Yet  men  are  not  awak- 
ened to  the  truth.  And  a  deep  compassion  seized  his 
heart.  ' 

While  the  prince  was  pondering  on  the  problem  of 
evil,  he  beheld  with  his  mind's  eye  under  the  jambu- 
tree  a  lofty  figure  endowed  with  majesty,  calm  and  dig- 
nified. **  Whence  dost  thou  come,  and  who  art  thou?  " 
asked  the  prince.  * 

In  reply  the  vision  said:  *'  I  am  a  shramana.  Trou- 
bled at  the  thought  of  old  age,  disease,  and  death  I  have 
left  my  home  to  seek  the  path  of  salvation.  All  things 
hasten  to  decay;  only  the  truth  abideth  forever.  Every- 
thing changes,  and  there  is  no  permanency;  yet  the 
words  of  Buddhas  are  immutable.  I  long  for  the  hap- 
piness that  does  not  decay;  the  treasure  that  will  never 
perish ;  the  life  that  knows  of  no  beginning  and  no 
end.  Therefore,  I  have  destroyed  all  worldly  thought. 
I  have  retired  into  an  unfrequented  dell  to  live  in 
solitude  ;  and,  begging  for  food,  I  devote  myself  to  the 
one  thing  that  is  needed."  ^ 

Siddhartha  asked:  *'Can  peace  be  gained  in  this 
world  of  unrest?  I  am  struck  with  the  emptiness  of 
pleasure  and  have  become  disgusted  with  lust.  All 
oppresses  me,  and  existence  itself  seems  intolerable. "  • 

The  shramana  replied  :  <<  Where  heat  is,  there  is 
also  a  possibility  of  cold ;  creatures  subject  to  pain, 


l6  THE  GOSPEL  OF  BUDDHA. 

possess  the  faculty  of  pleasure ;  the  origin  of  evil  in- 
dicates that  good  can  be  developed.  For  these  things 
are  correlatives.  Thus  where  there  is  much  suffering, 
there  will  be  much  bliss,  if  you  but  open  your  eyes  to 
find  it.  Just  as  a  man  who  has  fallen  into  a  heap  of 
filth  ought  to  seek  the  great  pond  of  water  covered 
with  lotuses,  which  is  near  by:  even  so  seek  thou  for 
the  great  deathless  lake  of  Nirvana  to  wash  off  the  de- 
filement of  sin.  If  the  lake  is  not  sought,  it  is  not  the 
fault  of  the  lake  ;  even  so  when  there  is  a  blessed  road 
leading  the  man  held  fast  by  sin  to  the  salvation  of 
Nirvana,  if  the  road  is  not  walked  upon  it  is  not  the 
fault  of  the  road,  but  of  the  person.  And  when  a  man 
who  is  oppressed  with  sickness,  there  being  a  physician 
who  can  heal  him,  does  not  avail  himself  of  the  physi- 
cian's help,  that  is  not  the  fault  of  the  physician  :  even 
so  when  a  man  oppressed  by  the  malady  of  evil-doing 
does  not  seek  the  spiritual  guide  of  enlightenment,  that 
is  no  fault  of  the  sin-destroying  guide. "  ' 

The  prince  listened  to  the  noble  words  of  his  visi- 
tor and  said:  **You  bring  good  tidings,  for  now  I 
know  that  my  purpose  will  be  accomplished.  My 
father  advises  me  to  enjoy  life  and  to  undertake  worldly 
duties,  such  as  will  bring  honor  to  me  and  my  house. 
He  tells  me  that  I  am  too  young  still,  that  my  pulse 
beats  too  full  to  lead  a  religious  life.  ^ 

The  venerable  figure  shook  his  head  and  replied  : 
**You  ought  to  know  that  for  seeking  true  religion 
there  is  never  a  time  that  can  be  inopportune."  ^ 

A  thrill  of  joy  passed  through  Siddhartha's  heart. 
**Now  is  the  time  to  seek  religion,"  he  said,  **now  is 
the  time  to  sever  all  ties  that  would  prevent  me  from 
attaining  perfect  enlightenment ;  now  is  the  time  to 


THE  PRINCE  BECOMES  BUDDHA.  I7 

wander  into  the  wilderness  and,  leading  a  mendicant's 
life,  to  find  the  path  of  deliverance."  ^^ 

The  celestial  messenger  heard  the  resolution  of 
Siddhartha  with  approval.  " 

**Now,  indeed,"  he  added,  **is  the  time  to  seek 
religion.  Go  out,  Siddhartha,  and  accomplish  your 
purpose.  For  thou  art  Bodhisattva,  the  Buddha-elect ; 
thou  art  destined  to  enlighten  the  world.  ^ 

**  Thou  art  Tathagata,  the  perfect  one,  for  thou  wilt 
fulfil  all  righteousness  and  be  dharma-raja,  the  king  of 
truth.  Thou  art  Bhagavant,  the  Blessed  One,  for  thou 
art  called  upon  to  become  the  saviour  and  redeemer  of 
the  world.  " 

*'  Do  thou  fulfil  the  perfection  of  truth.  Though  the 
thunderbolt  descend  upon  thy  head,  yield  thou  never 
to  the  allurements  that  beguile  men  from  the  path  of 
truth.  As  the  sun  at  all  seasons  pursues  his  own 
course,  nor  ever  goes  on  another,  even  so  if  thou  for- 
sake not  the  straight  path  of  righteousness,  thou  shalt 
become  a  Buddha.  ** 

**  Persevere  in  thy  quest  and  thou  shalt  find  what 
thou  seekest.  Pursue  thy  aim  unswervingly  and  thou 
shalt  reach  the  prize.  Struggle  earnestly  and  thou 
shalt  conquer.  The  benediction  of  all  deities,  of  all 
saints,  of  all  that  seek  light  is  upon  thee,  and  heavenly 
wisdom  guides  thy  steps.  Thou  shalt  be  the  Buddha, 
our  Master,  and  our  Lord ;  thou  wilt  enlighten  the 
world  and  save  mankind  from  perdition."  ^ 

Having  thus  spoken,  the  vision  vanished,  and  Sid- 
dhartha's  soul  was  filled  with  peace.  He  said  to  him- 
self :  M 

'*  I  have  awakened  to  the  truth  and  I  am  resolved 
to  accomplish  my  purpose.     I  will  sever  all  the  ties 


l8  THE  GOSPEL  OP  BUDDHA. 

that  bind  me  to  the  world,  and  I  will  go  out  from  my 
home  to  seek  the  way  of  salvation.  " 

'<  The  Buddhas  are  beings  whose  words  cannot  fail : 
there  is  no  departure  from  truth  in  their  speech.  ^ 

**For  as  the  fall  of  a  stone  thrown  into  the  air,  as 
the  death  of  a  mortal,  as  the  sunrise  at  dawn,  as  the 
lion's  roaring  when  he  leaves  his  lair,  as  the  delivery 
of  a  woman  with  child,  as  all  these  things  are  sure  and 
certain — even  so  the  word  of  the  Buddhas  is  sure  and 
cannot  fail.  ^ 

"Verily  I  shall  become  a  Buddha."  » 

The  prince  returned  to  the  bedroom  of  his  wife  to 
take  a  last  farewell  glance  at  those  whom  he  dearly 
loved  above  all  the  treasures  of  the  earth.  He  longed 
to  take  the  boy  once  more  into  his  arms  and  kiss  him 
with  a  parting  kiss.  But  the  child  lay  in  the  arms  of 
its  mother  and  he  could  not  lift  the  boy  without  awak- 
ing both.  ^ 

There  Siddhartha  stood  gazing  at  his  beautiful  wife 
and  his  beloved  son,  and  his  heart  grieved.  The  pain 
of  parting  overcame  him  powerfully.  Although  his 
mind  was  determined  so  that  nothing,  be  it  good  or 
evil,  could  shake  his  resolution,  the  tears  came  freely 
from  his  eyes,  and  it  was  beyond  his  power  to  check 
or  suppress  their  stream.  *^ 

The  prince  tore  himself  away  with  a  manly  heart, 
suppressing  his  feelings  but  not  extinguishing  his  mem- 
ory. He  mounted  his  steed  Kanthaka,  and  finding  the 
gates  of  the  castle  wide  open,  he  went  out  into  the 
silent  night,  accompanied  only  by  his  faithful  charioteer 
Channa.  ^ 

Thus  Siddhartha,  the  prince,  renounced  worldly 
pleasures,  gave  up  his  kingdom,  severed  all  ties,  and 
went  into  homelessness.  ** 


THE  PRINCE  BECOMES  BUDDHA.  I9 

Darkness  lay  upon  the  earth,  but  the  stars  shone 
brightly  in  the  heavens.  * 


VIII.   KING  BIMBISARA. 

Siddhartha  had  cut  his  waving  hair  and  had  ex- 
changed his  royal  robe  for  a  mean  dress  of  the  color  of 
the  ground.  Having  sent  home  Channa,  the  charioteer, 
together  with  the  noble  mare  Kanthaka,  to  king  Shud- 
dhodana  to  bear  him  the  message  that  the  prince  had 
left  the  world,  Bodhisattva  walked  along  on  the  high- 
road with  a  beggar's  bowl  in  his  hand.  ^ 

Yet  the  majesty  of  his  mind  was  ill-concealed  under 
the  poverty  of  his  appearance.  His  erect  gait  betrayed 
his  royal  birth  and  his  eyes  beamed  with  a  fervid  zeal 
for  truth.  The  beauty  of  his  youth  was  transfigured 
by  holiness  that  surrounded  his  head  like  a  halo.         * 

All  the  people  who  saw  this  unusual  sight  gazed  at 
him  in  wonder.  Those  who  were  in  a  haste  arrested 
their  steps  and  looked  back ;  and  there  was  no  one  who 
did  not  pay  him  homage.  • 

Having  entered  the  city  of  Rajagriha,  the  prince 
went  from  house  to  house  silently  waiting  till  the  peo- 
ple offered  him  food.  Wherever  the  Blessed  One  came, 
the  people  gave  him  what  they  had  ;  they  bowed  be- 
fore him  modestly  and  were  filled  with  gratitude  be- 
cause he  condescended  to  approach  their  home.  * 

Old  and  young  people  were  moved  and  said  :  **  This 
is  a  noble  muni  !  His  approach  is  bliss.  What  a  great 
joy  for  us  !  "  * 

And  king  Bimbisara  noticing  the  commotion  in  the 
city  inquired  for  the  cause  of  it,  and  learning  the  news 
sent  one  of  his  attendants  to  observe  the  stranger.       • 

Having  heard  that  the  muni  must  be  a  Shakya  and  of 


aO  THE  GOSPEL  OF  BUDDHA. 

noble  family,  and  that  he  had  retired  to  the  bank  of  a 
flowing  river  in  the  woods  to  eat  the  food  in  his  bowl, 
the  king  was  moved  in  his  heart ;  he  donned  his  royal 
robe,  placed  his  gold  crown  on  his  head  and  went  out 
in  the  company  of  aged  and  wise  counselors  to  meet 
his  mysterious  guest.  ' 

The  king  found  the  muni  of  the  Shakya  race  seated 
under  a  tree.  Contemplating  the  composure  of  his 
face  and  the  gentleness  of  his  deportment,  Bimbisara 
greeted  him  reverently  and  said.  ^ 

**  O  shram  ana,  your  hands  are  fit  to  grasp  the  reins 
of  an  empire  and  should  not  hold  a  beggar's  bowl.  I 
pity  your  youth.  If  I  did  not  think  you  were  of  royal 
descent,  I  should  request  you  to  join  me  in  the  gov- 
ernment of  my  country  and  share  my  royal  power.  De- 
sire for  power  is  becoming  to  the  noble-minded,  and 
wealth  should  not  be  despised.  To  grow  rich  and  lose 
religion  is  not  true  gain.  But  he  who  possesses  all 
three,  power,  wealth,  and  religion,  enjoying  them  in 
discretion  and  with  wisdom,  him  I  call  a  great  mas- 
ter." 9 

The  great  Shakyamuni  lifted  his  eyes  and  replied  :^° 

"You  are  known,  O  king,  as  liberal  and  religious, 
and  your  words  are  prudent.  A  kind  man  who  makes 
good  use  of  wealth  is  rightly  said  to  possess  a  great 
treasure  ;  but  the  miser  who  hoards  up  his  riches  will 
have  no  profit.  ii 

"Charity  is  rich  in  returns ;  charity  is  the  greatest 
wealth,  for  though  it  scatters,  it  brings  no  repen- 
tance. ^ 

**  I  have  severed  all  ties  because  I  seek  deliverance. 
How  is  it  possible  for  me  to  return  to  the  world  ?  He 
who  seeks  religious  truth,  which  is  the  highest  treas- 
ure of  all,  must  leave  behind  all  that  can  concern  him 


THE  PRINCE  BECOMES  BUDDHA.  21 

or  draw  away  his  attention,  and  must  be  bent  upon 
that  one  goal  alone.  He  must  free  his  soul  from  cov- 
etousness  and  lust,  and  also  of  the  desire  for  power.  ^ 

''Indulge  in  lust  but  a  little,  and  lust  like  a  child 
will  grow.  Wield  worldly  power  and  you  will  be  bur- 
dened with  cares.  ^* 

**  Better  than  sovereignty  over  the  earth,  better 
than  living  in  heaven,  better  than  lordship  over  all  the 
worlds,  is  the  fruit  of  holiness.  ^ 

**B6dhisattva  has  recognised  the  illusory  nature 
of  wealth  and  will  not  take  poison  as  food.  ^* 

**  Shall  the  baited  fish  still  covet  the  hook,  or  the 
captive  bird  be  enamoured  of  the  net?  ^^ 

**  Would  a  rabbit  rescued  from  the  serpent's  mouth 
go  back  to  be  devoured?  Would  a  man  who  burned 
his  hand  with  a  torch  take  it  up  after  he  had  dropped 
it  to  the  earth  ?  Would  a  blind  man  who  has  recovered 
his  sight  desire  to  spoil  his  eyes  again?  w 

"The  sick  man  suffering  from  fever  seeks  for  a 
cooling  medicine.  Shall  we  advise  him  to  drink  that 
which  will  increase  the  fever?  Shall  we  quench  a  fire 
by  heaping  on  it  fuel?  ^ 

*'  I  pray  you,  pity  me  not.  Pity  rather  those  who 
are  burdened  with  the  cares  of  royalty  and  the  sorrows 
of  great  riches.  They  enjoy  them  tremblingly,  for  they 
are  constantly  threatened  with  a  loss  of  those  boons 
on  the  possession  of  which  their  hearts  are  set,  and 
when  they  die  they  cannot  take  along  either  their  gold 
or  the  kingly  diadem.  What  is  the  preference  of  a 
dead  king  over  a  dead  beggar?  20 

**  My  heart  hankers  after  no  vulgar  profit,  so  I  have 
put  away  my  royal  diadem  and  prefer  to  be  free  from 
the  burdens  of  life.  » 

"Therefore  do  not  try  to  entangle  me  in  new  rela- 


22  THE  GOSPEL  OF  BUDDHA. 

tionship  and  duties,  nor  hinder  me  from  completing  the 
work  I  have  begun.  22 

**I  regret  to  leave  you.  But  I  will  go  to  the  sages 
who  can  teach  me  religion  and  so  find  the  path  on  which 
we  can  escape  evil.  " 

**  May  your  country  enjoy  peace  and  prosperity, 
and  may  wisdom  be  shed  upon  your  rule  like  the 
brightness  of  the  meridian  sun.  May  your  royal  power 
be  strong  and  may  righteousness  be  the  sceptre  in  your 
hand."  24 

The  king,  clasping  his  hands  with  reverence,  bowed 
down  before  Shakyamuni  and  said  :  "  May  you  obtain 
that  which  you  seek,  and,  having  obtained  it,  come 
back,  I  pray  you,  and  receive  me  as  your  disciple. "  * 

Bodhisattva  parted  from  the  king  in  friendship  and 
good-will,  and  he  purposed  in  his  heart  to  grant  his 
request.  * 

IX.   BUDDHA'S  SEARCH. 

Arada  and  Udraka  were  renowned  as  teachers 
among  the  Brahmans,  and  there  was  no  one  in  those 
days  who  surpassed  them  in  learning  and  philosoph- 
ical knowledge.  ^ 

Bodhisattva  went  to  them  and  sat  at  their  feet. 
He  listened  to  their  doctrines  of  the  atman  or  self, 
which  is  the  ego  of  the  mind  and  the  doer  of  all  doings. 
He  learned  their  views  of  the  transmigration  of  souls 
and  of  the  law  of  karma  ;  how  the  souls  of  bad  men 
had  to  suffer  by  being  reborn  in  men  of  low  caste, 
in  animals,  or  in  hell,  while  those  who  purified  them- 
selves by  libations,  by  sacrifices,  and  by  self-mortifica- 
tion would  become  kings,  or  Brahmans,  or  devas,  so 
as  to  rise  higher  and  higher  in  the  grades  of  existence. 


THE  PRINCE  BECOMES  BUDDHA.  23 

He  Studied  their  incantations  and  offerings  and  the 
methods  by  which  they  attained  deliverance  of  the  ego 
from  material  existence  in  states  of  ecstasy.  ^ 

Arada  said  :  **What  is  that  self  which  perceives 
the  actions  of  the  five  roots  of  mind,  touch,  smell, 
taste,  sight,  and  hearing?  What  is  that  which  is  active 
in  the  two  ways  of  motion,  in  the  hands  and  in  the 
feet?  The  problem  of  the  soul  appears  in  the  expres- 
sions '/  say,'  '/know  and  perceive,'  */ come, 'and  '/ 
go'  or  '/  will  stay  here.'  Thy  soul  is  not  thy  body; 
it  is  not  thy  eye,  not  thy  ear,  not  thy  nose,  not  thy 
tongue  ;  nor  is  it  thy  mind.  The  /  is  he  who  feels  the 
touch  in  thy  body.  The  /  is  the  smeller  in  the  nose, 
the  taster  in  the  tongue,  the  seer  in  the  eye,  the  hearer 
in  the  ear,  and  the  thinker  in  the  mind.  The  /  moves 
thy  hands  and  thy  feet.  The  /  is  thy  soul.  Doubt 
in  the  existence  of  the  soul  is  irreligious,  and  with- 
out discerning  this  truth  there  is  no  way  of  salvation. 
Deep  speculation  will  easily  involve  the  mind  ;  it  leads 
to  confusion  and  unbelief;  but  a  purification  of  the 
soul  leads  to  the  way  of  escape.  True  deliverance  is 
reached  by  removing  from  the  crowd  and  leading  a  her- 
mit's life,  depending  entirely  on  alms  for  food.  Putting 
away  all  desire  and  clearly  recognising  the  non-existence 
of  matter,  we  reach  a  state  of  perfect  emptiness.  Here 
we  find  the  condition  of  immaterial  life.  As  the  munja- 
grass  when  freed  from  its  horny  case,  or  as  the  wild 
bird  escapes  from  its  prison,  so  the  ego  liberating  itself 
from  all  limitations,  finds  perfect  release.  This  is  true 
deliverance,  but  those  only  who  will  have  deep  faith 
will  learn."  ^ 

Bodhisattva  found  no  satisfaction  in  these  teach- 
ings. He  replied  :  *'  People  are  in  bondage,  because 
they  have  not  yet  removed  the  idea  of  /.  ♦ 


^4  THE  GOSPEL  OF  BUDDHA. 

"The  thing  and  its  quality  are  different  in  onr 
thought,  but  not  in  reality.  Heat  is  different  from  fire 
in  our  thought,  but  you  cannot  remove  heat  from  fire 
in  reality.  You  say  that  you  can  remove  the  qualities 
and  leave  the  thing,  but  if  you  think  your  theory  to 
the  end,  you  will  find  that  this  is  not  so.  ^ 

"Is  not  man  an  organism  of  many  aggregates?  Do 
we  not  consist  of  various  skandhas,  as  our  sages  call 
them?  Man  consists  of  the  material  form,  of  sensation, 
of  thought,  of  dispositions,  and,  lastly,  of  understand- 
ing. That  which  men  call  the  ego  when  they  say  */ 
am  '  is  not  an  entity  behind  the  skandhas ;  it  originates 
by  the  co-operation  of  the  skandhas.  There  is  mind ; 
there  is  sensation  and  thought,  and  there  is  truth  ;  and 
truth  is  mind  when  it  walks  in  the  path  of  righteousness. 
But  there  is  no  separate  ego-soul  outside  or  behind  the 
thought  of  man.  He  who  believes  that  the  ego  is  a  dis- 
tinct being  has  no  correct  conception  of  things.  The 
very  search  for  the  atman  is  wrong  ;  it  is  a  wrong  start 
and  it  will  lead  you  in  the  false  direction.  • 

"  How  much  confusion  of  thought  comes  from  our 
interest  in  self,  and  from  our  vanity  when  thinking  */ 
am  so  great,  *  or  '  /  have  done  this  wonderful  deed  ? ' 
The  thought  of  your  /  stands  between  your  rational 
nature  and  truth  ;  banish  it,  and  then  you  will  see 
things  as  they  are.  He  who  thinks  correctly  will  rid 
himself  of  ignorance  and  acquire  wisdom.  The  ideas 
'/  am  '  and  '/  shall  be '  or  */  shall  not  be  *  do  not  oc- 
cur to  a  clear  thinker.  ^ 

"Moreover,  if  your  ego  remains,  how  can  you  at- 
tain true  deliverance  ?  If  the  ego  is  to  be  reborn  in  any 
of  the  three  worlds,  be  it  in  hell,  upon  earth,  or  be  it 
even  in  heaven,  we  shall  meet  again  and  again  the 


THE  PRINCE  BECOMES  BUDDHA.  25 

same  inevitable  doom  of  existence.  We  shall  be  im- 
plicated in  egotism  and  sin.  ' 

*'A11  combination  is  subject  to  separation,  and  we 
cannot  escape  birth,  disease,  old  age,  and  death.  Is 
this  a  final  escape?  "  • 

Udraka  said  :  * '  Do  you  not  see  around  you  the  ef- 
fects of  karma?  What  makes  men  different  in  character, 
station,  possessions,  and  fate?  It  is  their  karma,  and 
karma  includes  merit  and  demerit.  The  transmigra- 
tion of  the  soul  is  subject  to  its  karma.  We  inherit 
from  former  existences  the  evil  effects  of  our  evil  deeds 
and  the  good  effects  of  our  good  deeds.  If  that  were 
not  so,  how  could  we  be  different?"  ^^ 

The  Tathagata  meditated  deeply  on  the  problems 
of  transmigration  and  karma,  and  found  the  truth  that 
lies  in  them.  ^^ 

**The  doctrine  of  karma, '*  he  said,  **  is  undeniable, 
but  your  theory  of  the  ego  has  no  foundation.  ^'^ 

The  life  of  the  soul  is,  like  all  other  phenomena  of 
nature,  subject  to  the  law  of  cause  and  effect.  The 
present  reaps  what  the  past  has  sown,  and  the  future 
is  the  product  of  the  present.  But  I  can  discover  no 
immutable  ego-being,  no  self  which  remains  the  same 
and  migrates  from  body  to  body.  ^^ 

*'Is  not  this  individuality  of  mine  a  combination, 
material  as  well  as  mental?  Is  it  not  made  up  of  qual- 
ities that  sprang  into  being  by  a  gradual  evolution. 
The  five  roots  of  sense-perception  in  this  organism  have 
come  from  ancestors  who  performed  these  functions. 
The  ideas  which  I  think,  came  to  me  partly  from  others 
who  thought  them,  and  partly  they  rise  from  combina- 
tions of  these  ideas  in  my  own  mind.  Those  who  used 
the  same  sense-organs,  and  thought  the  same  ideas 
before  I  was  composed  into  this  individuality  of  mine 


26  THE  GOSPEL  OF  BUDDHA. 

are  my  previous  existences  ;  they  are  my  ancestors  as 
much  as  /  of  yesterday  am  the  father  of  /  of  to-day, 
and  the  karma  of  my  past  deeds  conditions  the  fate  of 
my  present  existence.  ^* 

*'  Supposing  there  were  an  atman  that  performs  the 
actions  of  the  senses,  then  if  the  door  of  sight  were 
torn  down  and  the  eye  plucked  out,  that  atman  would 
be  able  to  peep  through  the  larger  aperture  and  see  the 
forms  of  its  surroundings  better  and  more  clearly  than 
before.  It  would  be  able  to  hear  sounds  better,  if  the 
ears  were  torn  away;  smell  better,  if  the  nose  were  cut 
off;  taste  better,  if  the  tongue  were  pulled  out;  and 
feel  better  if  the  body  were  destroyed.  ^^ 

*<I  observe  the  preservation  and  transmission  of 
soul ;  I  perceive  the  truth  of  karma,  but  see  no  atman 
whom  your  doctrine  makes  the  doer  of  your  deeds. 
There  is  rebirth  without  the  transmigration  of  self. 
For  this  atman,  this  self,  this  ego  in  the  '/  say '  and 
in  the  */ will '  is  an  illusion.  If  this  self  were  a  reality, 
how  could  there  be  an  escape  from  selfhood?  The 
terror  of  hell  would  be  infinite,  and  no  release  could 
be  granted.  The  evils  of  existence  would  not  be  due 
to  our  ignorance  and  sin,  but  would  constitute  the  very 
nature  of  our  being."  ^* 

And  Bodhisattva  went  to  the  priests  officiating  in 
the  temples.  But  the  gentle  mind  of  the  Shakyamuni 
was  offended  at  the  unnecessary  cruelty  performed  on 
the  altars  of  the  gods.     He  said  :  ^^ 

*'  Ignorance  only  can  make  these  men  prepare  festi- 
vals and  vast  meetings  for  sacrifices.  Far  better  to 
revere  the  truth  than  try  to  appease  the  gods  by  the 
shedding  of  blood.  18 

' '  What  love  can  a  man  possess  who  believes  that  the 
destruction  of  life  will  atone  for  evil  deeds?  Can  a  new 


THE  PRINCE  BECOMES  BUDDHA.  27 

wrong  expiate  old  wrongs?  And  can  the  slaughter  of 
an  innocent  victim  take  away  the  sins  of  mankind? 
This  is  practising  religion  by  the  neglect  of  moral  con- 
duct. ^ 

*  *  Purify  your  hearts  and  cease  to  kill ;  that  is  true 
religion.  ^ 

**  Rituals  have  no  efficacy;  prayers  are  vain  repeti- 
tions ;  and  incantations  have  no  saving  power.  But  to 
abandon  covetousness  and  lust,  to  become  free  from 
evil  passions,  and  to  give  up  all  hatred  and  ill-will,  that 
is  the  right  sacrifice  and  the  true  worship.  '*  ^ 


X.  URUVILVA.  THE  PLACE  OF  MORTIFICATION. 

Bodhisattva  went  in  search  of  a  better  system  and 
came  to  a  settlement  of  five  bhikshus  in  the  jungle  of 
Uruvilva ;  and  when  the  Blessed  One  saw  the  life  of 
those  five  men,  virtuously  keeping  in  check  their 
senses,  subduing  their  passions,  and  practising  austere 
self-discipline,  he  admired  their  earnestness  and  joined 
their  company.  ^ 

With  holy  zeal  and  a  strong  heart,  Shakyamuni 
gave  himself  up  to  mortification  and  thoughtful  medi- 
tation. While  the  five  bhikshus  were  severe,  Shakya- 
muni was  severer  still,  and  they  revered  him  as  their 
master.  ^ 

So  Bodhisattva  continued  for  six  years  patiently 
torturing  himself  and  suppressing  the  wants  of  nature. 
He  trained  his  body  and  exercised  his  mind  in  the 
modes  of  the  most  rigorous  ascetic  life.  At  last  he  ate 
each  day  one  hemp-grain  only,  seeking  to  cross  the 
ocean  of  birth  and  death  and  to  arrive  at  the  shore  of 
deliverance,  ' 


a8  THE  GOSPEL  OF  BUDDHA 

Bodhisattva  was  shrunken  and  attenuated,  and  his 
body  was  like  a  withered  branch  ;  but  the  fame  of  his 
holiness  spread  in  the  surrounding  countries,  and  peo- 
ple came  from  great  distances  to  see  him  and  receive 
his  blessing.  * 

However,  the  Holy  One  was  not  satisfied.  Seek- 
ing true  wisdom  he  did  not  find  it,  and  he  came  to  the 
conclusion  that  mortification  would  not  extinguish  de- 
sire nor  afford  enlightenment  in  ecstatic  contempla- 
tion. ^ 

Seated  beneath  a  jambu-tree,  he  considered  the 
state  of  his  mind  and  the  fruits  of  his  mortification. 
*  *  My  body  has  become  weaker  and  weaker, "  he  thought, 
**and  my  fasts  have  not  advanced  me  in  my  search  for 
salvation.  This  is  not  the  right  path.  I  should  rather 
try  to  strengthen  my  body  by  drink  and  food  and  thus 
enable  my  mind  to  seek  composure."  ^ 

He  went  to  bathe  in  the  river,  but  when  he  strove 
to  leave  the  water  he  could  not  rise  on  account  of  his 
weakness.  Then  espying  the  branch  of  a  tree  and 
taking  hold  of  it,  he  raised  himself  and  left  the  river.    ^ 

While  the  Blessed  One  was  walking  to  return  to 
his  abode,  he  staggered  and  fell  to  the  ground,  and  the 
five  bhikshus  thought  he  was  dead.  ^ 

There  was  a  chief  herdsman  living  near  the  grove 
whose  eldest  daughter  was  called  Nanda  ;  and  Nanda 
happened  to  pass  by  the  spot  where  the  Blessed  One 
had  swooned,  and  bowing  down  before  him  she  offered 
him  rice-milk  and  he  accepted  the  gift.  » 

Having  eaten,  all  his  limbs  were  refreshed,  his 
mind  became  clear  again,  and  he  was  strong  to  receive 
the  highest  enlightenment.  !« 

After  this  occurrence,  Bodhisattva  partook  again  of 
food.     His  disciples  having  witnessed  the  scene  of 


THE  PRINCE  BECOMES  BUDDHA.  29 

Nandi  and  observing  the  change  in  his  mode  of  living, 
were  filled  with  suspicion.  They  were  convinced  that 
Siddhartha's  religious  zeal  was  flagging  and  that  he 
whom  they  had  hitherto  revered  as  their  Master  had 
become  oblivious  of  his  high  purpose.  " 

Bodhisattva  when  he  saw  the  bhikshus  turning  away 
from  him,  felt  sorry  for  their  lack  of  confidence,  and 
he  was  aware  of  the  loneliness  in  which  he  lived.        " 

Suppressing  his  grief  he  wandered  on  alone  and  his 
disciples  said,  ''Siddhartha  leaves  us  to  seek  a  more 
pleasant  abode."  " 

XI.  MARA  THE  EVIL  ONE. 

The  Holy  One  directed  his  steps  to  that  blessed 
Bodhi-tree  beneath  whose  shade  he  should  accomplish 
his  search.  ^ 

As  he  walked,  the  earth  shook  and  a  brilliant  light 
transfigured  the  world.  ' 

When  he  sat  down  the  heavens  resounded  with  joy 
and  all  living  beings  were  filled  with  good  cheer.         * 

Mara  alone,  lord  of  the  five  desires,  bringer  of  death 
and  enemy  of  truth,  was  grieved  and  rejoiced  not. 
With  his  three  daughters,  the  tempters,  and  with  his 
host  of  evil  demons,  he  went  to  the  place  where  the 
great  shramana  sat.   But  Shakyamuni  minded  him  not.* 

Mara  uttered  fear-inspiring  threats  and  raised  a 
whirl-storm  so  that  the  skies  were  darkened  and  the 
ocean  roared  and  trembled.  But  the  Blessed  One  un- 
der the  B6dhi-tree  remained  calm  and  feared  not.  The 
Enlightened  One  knew  that  no  harm  could  befall  him.  ^ 

The  three  daughters  of  Mara  tempted  Bodhisattva, 
but  he  paid  no  attention  to  them,  and  when  Mara  saw 
that  he  could  kindle  no  desire  in  the  heart  of  the  vie- 


3©  THE  GOSPEL  OF  BUDDHA. 

torious  shramana,  he  ordered  all  the  evil  spirits  at  his 
command  to  attack  him  and  overawe  the  great  muni.^ 

But  the  Blessed  One  watched  them  as  one  would 
watch  the  harmless  games  of  children.  All  the  fierce 
hatred  of  the  evil  spirits  was  of  no  avail.  The  flames 
of  hell  became  wholesome  breezes  of  perfume,  and  the 
angry  thunderbolts  were  changed  into  lotus-flowers.   ^ 

When  Mara  saw  this,  he  fled  away  with  his  army 
from  the  Bodhi-tree.  Whilst  from  above  a  rain  of 
heavenly  flowers  fell,  and  voices  of  good  spirits  were 
heard :  ^ 

''Behold  the  great  muni!  his  mind  unmoved  by 
hatred  ;  the  host  of  the  wicked  one  has  not  overawed 
him.     He  is  pure  and  wise,  loving,  and  full  of  mercy.^ 

**As  the  rays  of  the  sun  drown  the  darkness  of  the 
world,  so  he  who  perseveres  in  his  search  will  find  the 
truth  and  the  truth  will  enlighten  him."  ^ 


XII.  ENLIGHTENMENT. 

Bodhisattva  having  put  to  flight  Mara,  gave  him- 
self up  to  meditation.  All  the  miseries  of  the  world, 
the  evils  produced  by  evil  deeds  and  the  sufferings 
arising  therefrom  passed  before  his  mental  eye,  and  he 
thought :  1 

"Surely  if  living  creatures  saw  the  results  of  all 
their  evil  deeds,  they  would  turn  away  from  them  in 
disgust.  But  selfhood  blinds  them,  and  they  cling  to 
their  obnoxious  desires.  2 

''They  crave  for  pleasure  and  they  cause  pain;  when 
death  destroys  their  individuality,  they  find  no  peace ; 
their  thirst  for  existence  abides  and  their  selfhood  re- 
appears in  new  births.  ^ 


THE  PRINCE  BECOMES  BUDDHA.  3I 

*'Thus  they  continue  to  move  in  the  coil  and  can 
find  no  escape  from  the  hell  of  their  own  making.  And 
how  empty  are  their  pleasures,  how  vain  are  their  en- 
deavors !  Hollow  like  the  plantain-tree  and  without 
contents  like  the  bubble.  * 

**The  world  is  full  of  sin  and  sorrow,  because  it  is 
full  of  error.  Men  go  astray  because  they  think  that 
delusion  is  better  than  truth.  Rather  than  truth  they 
follow  error,  which  is  pleasant  to  look  at  in  the  begin- 
ning but  causes  anxiety,  tribulation,  and  misery."       * 

And  Bodhisattva  began  to  expound  the  dharma. 
The  dharma  is  the  truth.  The  dharma  is  the  sacred 
law.  The  dharma  is  religion.  The  dharma  alone  can 
deliver  us  from  error,  sin,  and  sorrow.  • 

Pondering  on  the  origin  of  birth  and  death,  the 
Enlightened  One  recognised  that  ignorance  was  the 
root  of  all  evil ;  and  these  are  the  links  in  the  develop- 
ment of  life,  called  the  twelve  nidanas  :  ^ 

*'  In  the  beginning  there  is  existence  blind  and 
without  knowledge ;  and  in  this  sea  of  ignorance  there 
are  appetences  formative  and  organising.  From  appe- 
tences, formative  and  organising,  rises  awareness  or 
feelings.  Feelings  beget  organisms  that  live  as  indi- 
vidual beings.  These  organisms  develop  the  six  fields, 
that  is,  the  five  senses  and  the  mind.  The  six  fields 
come  in  contact  with  things.  Contact  begets  sensa- 
tion. Sensation  creates  the  thirst  of  individualised  be- 
ing. The  thirst  of  being  creates  a  cleaving  to  things. 
The  cleaving  produces  the  growth  and  continuation  of 
selfhood.  Selfhood  continues  in  renewed  births.  The 
renewed  births  of  selfhood  are  the  cause  of  suffering, 
old  age,  sickness,  and  death.  They  produce  lamenta- 
tion, anxiety,  and  despair.  8 

**The  cause  of  all  sorrow  lies  at  the  very  beginning; 


32  THE  GOSPEL  OF  BUDDHA. 

it  is  hidden  in  the  ignorance  from  which  life  grows. 
Remove  ignorance  and  you  will  destroy  the  wrong  ap- 
petences that  rise  from  ignorance  ;  destroy  these  ap- 
petences and  you  will  wipe  out  the  wrong  perception 
that  rises  from  them.  Destroy  wrong  perception  and 
there  is  an  end  of  errors  in  individualised  beings.  De- 
stroy errors  in  individualised  beings  and  the  illusions  of 
the  six  fields  will  disappear.  Destroy  illusions  and  the 
contact  with  things  will  cease  to  beget  misconception. 
Destroy  misconception  and  you  do  away  with  thirst. 
Destroy  thirst  and  you  will  be  free  of  all  morbid  cleav- 
ing. Remove  the  cleaving  and  you  destroy  the  self- 
ishness of  selfhood.  If  the  selfishness  of  selfhood  is 
destroyed  you  will  be  above  birth,  old  age,  disease, 
and  death,  and  you  escape  all  suffering."  ^ 

The  Enlightened  One  saw  the  four  noble  truths 
which  point  out  the  path  that  leads  to  Nirvana  or  the 
extinction  of  self  :  ^^ 

**The  first  noble  truth  is  the  existence  of  sorrow. 
Birth  is  sorrowful,  growth  is  sorrowful,  illness  is  sor- 
rowful, and  death  is  sorrowful.  Sad  it  is  to  be  joined 
with  that  which  we  do  not  like.  Sadder  still  is  the 
separation  from  that  which  we  love,  and  painful  is  the 
craving  for  that  which  cannot  be  obtained.  " 

"The  second  noble  truth  is  the  cause  of  suffering. 
The  cause  of  suffering  is  lust.  The  surrounding  world 
affects  sensation  and  begets  a  craving  thirst,  which 
clamors  for  immediate  satisfaction.  The  illusion  of 
self  originates  and  manifests  itself  in  a  cleaving  to 
things.  The  desire  to  live  for  the  enjoyment  of  self 
entangles  us  in  the  net  of  sorrow.  Pleasures  are  the  bait 
and  the  result  is  pain.  ^ 

*'The  third  noble  truth  is  the  cessation  of  sorrow. 
He  who  conquers  self  will  be  free  from  lust.     He  m*) 


THE  PRINCE  BECOMES  BUDDHA.  33 

longer  craves,  and  the  flame  of  desire  finds  no  material 
to  feed  upon.     Thus  it  will  be  extinguished.  *' 

**The  fourth  noble  truth  is  the  eightfold  path  that 
leads  to  the  cessation  of  sorrow.  There  is  salvation 
for  him  whose  self  disappears  before  Truth,  whose  will 
is  bent  upon  what  he  ought  to  do,  whose  sole  desire  is 
the  performance  of  his  duty.  He  who  is  wise  will  en- 
ter this  path  and  make  an  end  of  sorrow.  ^* 

**The  eightfold  path  is  (i)  right  comprehension; 
(2)  right  resolutions  ;  (3)  right  speech ;  (4)  right  acts; 
(5)  right  way  of  earning  a  livelihood ;  (6)  right  efforts; 
(7)  right  thoughts ;  and  (8)  the  right  state  of  a  peace- 
ful mind."  ^ 

This  is  the  dharma.  This  is  the  truth.  This  is 
religion.  And  the  Enlightened  One  uttered  this  stanza : 

**  Long  have  I  wandered  !  Long  I 
Bound  by  the  chain  of  desire 
Through  many  births, 
Seeking  thus  long  in  vain, 
Whence  comes  this  restlessness  in  man? 
Whence  his  egotism,  his  anguish  ? 
And  hard  to  bear  is  samsara 
When  pain  and  death  encompass  us. 
Found  !  it  is  found  ! 
Author  of  selfhood, 

No  longer  shalt  thou  build  a  house  for  me. 
Broken  are  the  beams  of  sin ; 
The  ridge-pole  of  care  is  shattered. 
Into  Nirvana  my  mind  has  passed. 
The  end  of  cravings  has  been  reached  at  last."   " 

There  is  self  and  there  is  truth.  Where  self  is,  truth 
is  not.  Where  truth  is,  self  is  not.  Self  is  the  fleeting 
error  of   samsara  ;    it  is  individual  separateness  and 


34  THE  GOSPEL  OF  BUDDHA. 

that  egotism  which  begets  envy  and  hatred.  Self  is 
the  yearning  for  pleasure  and  the  lust  after  vanity. 
Truth  is  the  correct  comprehension  of  things  ;  it  is  the 
permanent  and  everlasting,  the  real  in  all  existence, 
the  bliss  of  righteousness.  " 

The  existence  of  self  is  an  illusion,  and  there  is  no 
wrong  in  this  world,  no  vice,  no  sin,  except  what  flows 
from  the  assertion  of  self.  ^ 

The  attainment  of  truth  is  possible  only  when  self 
is  recognised  as  an  illusion.  Righteousness  can  be 
practised  only  when  we  have  freed  our  mind  from  the 
passions  of  egotism.  Perfect  peace  can  dwell  only 
where  all  vanity  has  disappeared.  ^* 

Blessed  is  he  who  has  understood  the  dharma. 
Blessed  is  he  who  does  no  harm  to  his  fellow-beings. 
Blessed  is  he  who  overcomes  sin  and  is  free  from  pas- 
sion. To  the  highest  bliss  has  he  attained  who  has  con- 
quered all  selfishness  and  vanity.  He  has  become  Bud- 
dha, the  Perfect  One,  the  Blessed  One,  the  Holy  One.2« 

XIII.  THE  FIRST  CONVERTS. 

The  Blessed  One  tarried  in  solitude  seven  times 
seven  days,  enjoying  the  bliss  of  emancipation.  ^ 

At  that  time  Tapussa  and  Bhallika,  two  merchants, 
came  travelling  on  the  road  near  by,  and  when  they 
saw  the  great  shramana,  majestic  and  full  of  peace, 
they  approached  him  respectfully  and  offered  him  rice- 
cakes  and  honey.  * 

This  was  the  first  food  that  the  Enlightened  One  ate 
since  he  attained  Buddhahood.  ^ 

And  Buddha  addressed  them  and  pointed  out  to 
them  the  way  of  salvation.  The  two  merchants  con- 
ceiving in  their  minds  the  holiness  of  the  conqueror 


THE  PRINCE  BECOMES  BUDDHA.  35 

of  Mara,  bowed  down  m  reverence  and  said:  **We 
take  our  refuge,  Lord,  in  the  Blessed  One  and  in  the 
Dharma."  * 

Tapussa  and  Bhallika  were  the  first  that  became 
lay  disciples  of  Buddha.  ^ 


XIV.    BRAHMA'S  REQUEST. 

The  Blessed  One  having  attained  Buddhahood  pro- 
nounced this  solemn  utterance  :  ^ 

**  Blissful  is  freedom  from  malice.  Blissful  is  ab- 
sence of  lust  and  the  loss  of  all  pride  that  comes  from 
the  thought  </am.'  2 

'*  I  have  recognised  the  deepest  truth,  which  is 
sublime  and  peace-giving,  but  difficult  to  understand. 
For  most  men  move  in  a  sphere  of  worldly  interests  and 
find  their  delight  in  worldly  desires.  ^ 

**The  worldling  will  not  understand  the  doctrine, 
for  to  him  there  is  happiness  in  selfhood  only,  and  the 
bliss  that  lies  in  a  complete  surrender  to  truth  is  unin- 
telligible to  him.  * 

"  He  will  call  resignation  what  to  the  Enlightened 
One  is  the  purest  joy.  He  will  see  annihilation  where 
the  perfected  one  finds  immortality.  He  will  regard  as 
death  what  the  conqueror  of  self  knows  to  be  life  ever- 
lasting. » 

<*  The  truth  remains  hidden  from  him  who  is  in  the 
bondage  of  hate  and  desire.  Nirvana  remains  incom- 
prehensible and  mysterious  to  the  vulgar  mind  that 
worldly  interests  surround  as  with  clouds.  • 

**  Should  I  preach  the  doctrine  and  mankind  not 
comprehend  it,  it  would  bring  me  only  fatigue  and 
trouble."  » 


36  THE  GOSPEL  OF  BUDDHA. 

Then  Brahma  Sahampati  descended  from  the  heaven 
and,  having  worshipped  the  Blessed  One,  said  :  * 

**Alas  !  the  world  must  perish,  should  the  Holy 
One,  the  Tathagata,  decide  not  to  teach  the  dharma.  * 

*'Be  merciful  to  those  that  struggle;  have  com- 
passion upon  the  sufferers  ;  pity  the  creatures  who  are 
hopelessly  entangled  in  the  snares  of  sorrow.  ^^ 

**  There  are  some  beings  that  are  almost  pure  from 
the  dust  of  worldliness.  If  they  hear  not  the  doctrine 
preached,  they  will  be  lost.  But  if  they  hear  it,  they 
will  believe  and  be  saved."  ^^ 

The  Blessed  One,  full  of  compassion,  looked  with 
the  eye  of  a  Buddha  upon  all  sentient  creatures,  and  he 
saw  among  them  beings  whose  minds  were  but  scarcely 
covered  by  the  dust  of  worldliness,  who  were  of  good 
disposition  and  easy  to  instruct.  He  saw  some  who 
were  conscious  of  the  dangers  of  lust  and  sin.  ^ 

And  the  Blessed  One  said:  *'Wide  open  be  the 
door  of  immortality  to  all  who  have  ears  to  hear.  May 
they  receive  the  dharma  with  faith. "  ^ 

Then,  Brahma  Sahampati  understood  that  the 
Blessed  One  had  granted  the  request  and  would  preach 
the  doctrine.  " 


FOUNDATION  OF  THE  KINGDOM  OF 
RIGHTEOUSNESS. 


XV.  UPAKA. 

NOW  the  Blessed  One  thought :  "  To  whom  shall 
I  preach  the  doctrine  first  ?  My  old  teachers  are 
dead.  They  would  have  received  the  good  news  with 
joy.  But  my  five  disciples  are  still  alive.  I  shall  go 
to  them,  and  to  them  shall  I  first  proclaim  the  gospel 
of  deliverance. "  ^ 

At  that*  time  the  five  bhikshus  dwelt  in  the  Deer 
Park  at  Benares,  and  the  Blessed  One  not  thinking  of 
their  unkindness  in  having  left  him  at  a  time  when  he 
was  most  in  need  of  their  sympathy  and  help,  but 
mindful  only  of  the  services  which  they  had  ministered 
unto  him,  and  pitying  them  for  the  austerities  which 
they  practised  in  vain,  rose  and  journeyed  to  their 
abode.  ^ 

Upaka,  a  young  Brahman  and  a  Jain,  a  former 
acquaintance  of  Siddhartha,  saw  the  Blessed  One  while 
he  journeyed  to  Benares,  and,  amazed  at  the  majesty 
and  sublime  joyfulness  of  his  appearance  said  :  "Your 
countenance,  friend,  is  serene ;  your  eyes  are  bright 
and  indicate  purity  and  blessedness."  ^ 

The  holy  Buddha  replied:  *'I  have  obtained  de- 
liverance by  the  extinction  of  self.     My  body  is  chas 


38  THE  GOSPEL  OF  BUDDHA. 

tened,  my  mind  is  free  from  desire,  and  the  deepest 
truth  has  taken  abode  in  my  heart.  I  have  obtained 
Nirvana,  and  this  is  the  reason  that  my  countenance  is 
serene  and  my  eyes  are  bright.  I  now  desire  to  found 
the  kingdom  of  truth  upon  earth,  to  give  light  to  those 
who  are  enshrouded  in  darkness  and  to  open  the  gate 
of  immortality  to  men.'*  * 

Upaka  replied :  **You  profess  then,  friend,  to  be 
Jina,  the  conqueror  of  the  world,  the  absolute  one  and 
the  holy  one. "  ^ 

The  Blessed  One  said:  *' Jinas  are  all  those  who 
have  conquered  self  and  the  passions  of  self,  those 
alone  are  victors  who  control  their  minds  and  abstain 
from  sin.     Therefore,  Upaka,  I  am  the  Jina."  ® 

Upaka  shook  his  head.  '* Venerable  Gautama," 
he  said,  "your  way  lies  yonder," and  taking  another 
road,  he  went  away.  "^ 

XVI.  THE  SERMON  AT  BENARES. 

The  five  bhikshus  saw  their  old  teacher  approach 
and  agreed  among  themselves  not  to  salute  him,' nor 
to  address  him  as  a  master,  but  by  his  name  only. 
**  For,"  so  they  said,  **  he  has  broken  his  vow  and  has 
abandoned  holiness.  He  is  no  bhikshu  but  Gautama, 
and  Gautama  has  become  a  man  who  lives  in  abun- 
dance and  indulges  in  the  pleasures  of  worldliness. "   ^ 

But  when  the  Blessed  One  approached  in  a  digni- 
fied manner,  they  involuntarily  rose  from  their  seats 
and  greeted  him  in  spite  of  their  resolution.  Still 
they  called  him  by  his  name  and  addressed  him  as 
**  friend."  2 

When  they  had  thus  received  the  Blessed  One,  he 
said:  "Do  not  call  the  Tathagata  by  his  name  nor 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    39 

address  him  *  friend/  for  he  is  Buddha,  the  Holy  One. 
Buddha  looks  equally  with  a  kind  heart  on  all  living 
beings  and  they  therefore  call  him  '  Father. '  To  disre- 
spect a  father  is  wrong  ;  to  despise  him,  is  sin.  ^ 

'* The  Tathagata,"  Buddha  continued,  ''does  not 
seek  salvation  in  austerities,  but  for  that  reason  you 
must  not  think  that  he  indulges  in  worldly  pleasures, 
nor  does  he  live  in  abundance.  The  Tathagata  has 
found  the  middle  path.  * 

''Neither  abstinence  from  fish  or  flesh,  nor  going 
naked,  nor  shaving  the  head,  nor  wearing  matted  hair, 
nor  dressing  in  a  rough  garment,  nor  covering  oneself 
with  dirt,  nor  sacrificing  to  Agni,  will  cleanse  a  man 
who  is  not  free  from  delusions.  ^ 

"Reading  the  Vedas,  making  offerings  to  priests, 
or  sacrifices  to  the  gods,  self-mortification  by  heat  or 
cold,  and  many  such  penances  performed  for  the  sake 
of  immortality,  these  do  not  cleanse  the  man  who  is 
not  free  from  delusions.  ^ 

"Anger,  drunkenness,  obstinacy,  bigotry,  decep- 
tion, envy,  self-praise,  disparaging  others,  supercili- 
ousness, and  evil  intentions  constitute  uncleanness; 
not  verily  the  eating  of  flesh.  ^ 

"Let  me  teach  you,  O  bhikshus,  the  middle  path, 
which  keeps  aloof  from  both  extremes.  By  suffering, 
the  emaciated  devotee  produces  confusion  and  sickly 
thoughts  in  his  mind.  Mortification  is  not  conducive 
even  to  worldly  knowledge  ;  how  much  less  to  a  triumph 
over  the  senses  !  ^ 

"He  who  fills  his  lamp  with  water  will  not  dispel 
the  darkness,  and  he  who  tries  to  light  a  fire  with  rot- 
ten wood  will  fail.  ^ 

"Mortifications  are  painful,  vain,  and  profitless. 
And  how  can  any  one  be  free  from  self  by  leading  a 


40  THE  GOSPEL  OF  BUDDHA. 

wretched  life  if  he  does  not  succeed  in  quenching  the 
fires  of  lust.  ^® 

"All  mortification  is  vain  so  long  as  self  remains, 
so  long  as  self  continues  to  lust  after  either  worldly  or 
heavenly  pleasures.  But  he  in  whom  self  has  become 
extinct  is  free  from  lust ;  he  will  desire  neither  worldly 
nor  heavenly  pleasures,  and  the  satisfaction  of  his  nat- 
ural wants  will  not  defile  him.  Let  him  eat  and  drink 
according  to  the  needs  of  the  body.  ^ 

"Water  surrounds  the  lotus-flower,  but  does  not 
wet  its  petals.  ^ 

**On  the  other  hand,  sensuality  of  all  kind  is  en- 
ervating. The  sensual  man  is  a  slave  of  his  passions, 
and  pleasure-seeking  is  degrading  and  vulgar.  ^ 

"But  to  satisfy  the  necessities  of  life  is  not  evil. 
To  keep  the  body  in  good  health  is  a  duty,  for  other- 
wise we  shall  not  be  able  to  trim  the  lamp  of  wisdom, 
and  keep  our  mind  strong  and  clear.  ^* 

"This  is  the  middle  path,  O  bhikshus,  that  keeps 
aloof  from  both  extremes. "  ^^ 

And  the  Blessed  One  spoke  kindly  to  his  disciples, 
pitying  them  for  their  errors,  and  pointing  out  the  use- 
lessness  of  their  endeavors,  and  the  ice  of  ill-will  that 
chilled  their  hearts  melted  away  under  the  gentle 
warmth  of  the  Master's  persuasion.  ^* 

Now  the  Blessed  One  set  the  wheel  of  the  most 
excellent  law  a- rolling,  and  he  began  to  preach  to  the 
five  bhikshus,  opening  to  them  the  gate  of  immortality, 
and  showing  them  the  bliss  of  Nirvana.  " 

And  when  the  Blessed  One  began  his  sermon,  a 
rapture  thrilled  through  all  the  universes.  ^^ 

The  devas  left  their  heavenly  abodes  to  listen  to  the 
sweetness  of  the  truth  ;  the  saints  that  had  parted  from 
life  crowded  around  the  great  teacher  to  receive  the 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    4! 

glad  tidings ;  even  the  animals  of  the  earth  felt  the 
bliss  that  rested  upon  the  words  of  the  Tathagata  :  and 
all  the  creatures  of  the  host  of  sentient  beings,  gods, 
men,  and  beasts,  hearing  the  message  of  deliverance, 
received  and  understood  it  in  their  own  language.      ^ 

Buddha  said :  20 

**The  spokes  of  the  wheel  are  the  rules  of  pure 
conduct ;  justice  is  the  uniformity  of  their  length  ;  wis- 
dom is  the  tire  ;  modesty  and  thoughtfulness  are  the 
hub  in  which  the  immovable  axle  of  truth  is  fixed.      ^ 

**He  who  recognises  the  existence  of  suffering,  its 
cause,  its  remedy,  and  its  cessation  has  fathomed  the 
four  noble  truths.     He  will  walk  in  the  right  path.     ^ 

**  Right  views  will  be  the  torch  to  light  his  way. 
Right  aims  will  be  his  guide.  Right  words  will  be  his 
dwelling-place  on  the  road.  His  gait  will  be  straight, 
for  it  is  right  behavior.  His  refreshments  will  be  the 
right  way  of  earning  his  livelihood.  Right  efforts  will 
be  his  steps :  right  thoughts  his  breath ;  and  peace 
will  follow  in  his  footprints. "  " 

And  the  Blessed  One  explained  the  instability  of 
the  ego.  ** 

"Whatsoever  is  originated  will  be  dissolved  again. 
All  worry  about  the  self  is  vain  ;  the  ego  is  like  a  mir- 
age, and  all  the  tribulations  that  touch  it  will  pass 
away.  They  will  vanish  like  a  nightmare  when  the 
sleeper  awakes.  ^ 

**He  who  has  awakened  is  freed  from  fear;  he  has 
become  Buddha ;  he  knows  the  vanity  of  all  his  cares, 
his  ambitions,  and  also  of  his  pains.  ^ 

**  It  easily  happens  that  a  man,  when  taking  a  bath, 
steps  upon  a  wet  rope  and  imagines  that  it  is  a  snake. 
Horror  will  overcome  him,  and  he  will  shake  from  fear, 
anticipating  in  his  mind  all  the  agonies  caused  by  the 


4-2  THE  GOSPEL  OF  BUDDHA. 

serpent's  venomous  bite.  What  a  relief  does  this  man 
experience  when  he  sees  that  the  rope  is  no  snake. 
The  cause  of  his  fright  lies  in  his  error,  his  ignorance, 
his  illusion.  If  the  true  nature  of  the  rope  is  recog- 
nised, his  tranquillity  of  mind  will  come  back  to  him  ; 
he  will  feel  relieved ;  he  will  be  joyful  and  happy.      ^7 

"This  is  the  state  of  mind  of  one  who  has  recog- 
nised that  there  is  no  self,  that  the  cause  of  all  his 
troubles,  cares,  and  vanities  is  a  mirage,  a  shadow,  a 
dream.  ^ 

** Happy  is  he  who  has  overcome  all  selfishness; 
happy  is  he  who  has  attained  peace ;  happy  is  he  who 
has  found  the  truth.  » 

**The  truth  is  noble  and  sweet ;  the  truth  can  de- 
liver you  from  evil.  There  is  no  saviour  in  the  world 
except  the  truth.  so 

'*  Have  confidence  in  the  truth,  although  you  may 
not  be  able  to  comprehend  it,  although  you  may  sup- 
pose its  sweetness  to  be  bitter,  although  you  may 
shrink  from  it  at  first.     Trust  in  the  truth.  '^ 

**  The  truth  is  best  as  it  is.  No  one  can  alter  it; 
neither  can  any  one  improve  it.  Have  faith  in  the 
truth  and  live  it.  8* 

**  Errors  lead  astray;  illusions  beget  miseries.  They 
intoxicate  like  strong  drinks ;  but  they  fade  away  soon 
and  leave  you  sick  and  disgusted.  ^ 

"Self  is  a  fever;  self  is  a  transient  vision,  a  dream ; 
but  truth  is  wholesome,  truth  is  sublime,  truth  is  ever- 
lasting. There  is  no  immortality  except  in  truth.  For 
truth  alone  abideth  forever."  ^ 

And  when  the  doctrine  was  propounded,  the  vener- 
able Kaundinya,  the  oldest  one  among  the  five  bhik- 
shus,  discerned  the  truth  with  his  mental  eye,  and  he 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    43 

said:    ''Truly,  O  Buddha,  our  Lord,  thou  hast  found 
the  truth."  .  « 

And  the  devas  and  saints  and  all  the  good  spirits 
of  the  departed  generations  that  had  listened  to  the 
sermon  of  the  Tathagata,  joyfully  received  the  doctrine 
and  shouted  :  "Truly,  the  Blessed  One  has  founded 
the  kingdom  of  righteousness.  The  Blessed  One  has 
moved  the  earth  ;  he  has  set  the  wheel  of  Truth  roll- 
ing, which  by  no  one  in  the  universe,  be  he  god  or 
man,  can  ever  be  turned  back.  The  kingdom  of  Truth 
will  be  preached  upon  earth ;  it  will  spread ;  and 
righteousness,  good- will,  and  peace  will  reign  among 
mankind."  *• 

XVII.  THE  SANGHA. 

Having  pointed  out  to  the  five  bhikshus  the  truth, 
Buddha  said :  ^ 

*'A  man  that  stands  alone,  having  decided  to  obey 
the  truth  may  be  weak  and  slip  back  into  his  old  ways. 
Therefore  stand  ye  together,  assist  one  another,  and 
strengthen  one  another's  efforts.  ' 

**Be  like  unto  brothers;  one  in  love,  one  in  holi- 
ness, and  one  in  your  zeal  for  the  truth.  ^ 

*'  Spread  the  truth  and  preach  the  doctrine  in  all 
quarters  of  the  world,  so  that  in  the  end  all  living  crea- 
tures will  be  citizens  of  the  kingdom  of  righteous- 
ness. * 

*'This  is  the  holy  brotherhood  ;  this  is  the  church 
of  Buddha ;  this  is  the  Sangha  that  establishes  a  com- 
munion among  all  those  who  have  taken  their  refuge 
in  Buddha."  « 

And  Kaundinya  was  the  first  disciple  of  Buddha 
who  had  thoroughly  grasped  the  doctrine  of  the  Holy 


44  THE  GOSPEL  OF  BUDDHA. 

One,  and  the  Tathagata  looking  into  his  heart  said : 
' '  Truly  Kaundinya  has  understood  the  truth. "  Hence 
the  venerable  Kaundinya  received  the  name  "Ajnyata- 
Kaundinya,"  that  is,  **  Kaundinya  who  has  understood 
the  doctrine."  • 

Then  the  venerable  Kaundinya  spoke  to  Buddha 
and  said  :  **Lord,  let  us  receive  the  ordination  from 
the  Blessed  One."  ' 

And  Buddha  said:  **Come,  O  bhikshus  !  Well 
taught  is  the  doctrine.  Lead  a  holy  life  for  the  extinc- 
tion of  suffering."  ^ 

Then  Kaundinya  and  the  other  bhikshus  uttered 
three  times  these  solemn  vows  :  • 

"To  Buddha  will  I  look  in  faith  :  He,  the  Perfect 
One,  is  holy  and  supreme.  Buddha  conveys  to  us  in- 
struction, wisdom,  and  salvation,  He  is  the  Blessed 
One,  who  knows  the  laws  of  being,  He  is  the  Lord  of 
the  world,  who  yoketh  men  like  oxen,  the  Teacher  of 
gods  and  men,  the  Exalted  Buddha.  To  Buddha  will 
I  look  in  faith.  lo 

**  To  the  doctrine  will  I  look  in  faith  :  well-preached 
is  the  doctrine  by  the  Exalted  One.  The  doctrine  has 
been  revealed  so  as  to  become  visible  ;  the  doctrine  is 
above  time  and  space.  The  doctrine  is  not  based  upon 
hearsay,  it  means  'come  and  see*;  the  doctrine  leads 
to  welfare  ;  the  doctrine  is  recognised  by  the  wise  in 
their  own  hearts.   To  the  doctrine  will  I  look  in  faith.  ^^ 

**  To  the  community  will  I  look  in  faith  ;  the  com- 
munity of  Buddha's  disciples  instructs  us  how  to  lead 
a  life  of  righteousness ;  the  community  of  Buddha's 
disciples  teaches  us  how  to  exercise  honesty  and  justice; 
the  community  of  Buddha's  disciples  shows  us  how  to 
practise  the  truth.  They  form  a  brotherhood  of  kind- 
ness and  charity.     Their  saints  are  worthy  of  rever- 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    45 

ence.  The  community  of  Buddha's  disciples  is  founded 
as  a  holy  alliance  in  which  men  bind  themselves  to- 
gether to  teach  the  behests  of  rectitude  and  to  do  good. 
To  the  community  will  I  look  in  faith. "  ^ 


XVIII.    YASHAS,  THE  YOUTH  OF  BENARES. 

At  that  time  there  was  in  Benares  a  noble  3rC)Uth, 
Yashas  by  name,  the  son  of  a  wealthy  merchant. 
Troubled  in  his  mind  about  the  sorrows  of  the  world, 
he  secretly  rose  up  in  the  night  and  stole  away  to  the 
Blessed  One.  ' 

The  Blessed  One  saw  Yashas,  the  noble  youth, 
coming  from  afar.  And  Yashas  approached  and  ex- 
claimed :   **Alas,  what  distress  !  What  tribulations  ! "  * 

The  Blessed  One  said  to  Yashas :  "Here  is  no  dis- 
tress ;  here  are  no  tribulations.  Come  to  me  and  I 
will  teach  you  the  truth,  and  the  truth  will  dispel  your 
sorrows."  ^ 

And  when  Yashas,  the  noble  youth,  heard  that  there 
were  neither  distress,  nor  tribulations,  nor  sorrows,  his 
heart  was  comforted.  He  went  into  the  place  where 
the  Blessed  One  was,  and  sat  down  near  him.  * 

Then  the  Blessed  One  preached  about  charity  and 
morality.  He  explained  the  vanity  of  desires,  their 
sinfulness,  and  their  evils,  and  pointed  out  the  path 
of  deliverance.  * 

Instead  of  disgust  at  the  world,  Yashas  felt  the 
cooling  stream  of  holy  wisdom,  and,  having  obtained 
the  pure  and  spotless  eye  of  truth,  he  looked  at  his 
person,  richly  adorned  with  pearls  and  precious  stones, 
and  his  heart  was  filled  with  shame.  ^ 

The  Tathagata,  knowing  his  inward  thoughts,  said:' 


46  THE  GOSPEL  OF  BUDDHA. 

**  Though  a  person  be  ornamented  with  jewels,  the 
heart  may  have  conquered  the  senses.  The  outward 
form  does  not  constitute  rehgion  or  affect  the  mind. 
Thus  the  body  of  a  shramana  may  wear  an  ascetic's 
garb  while  his  mind  is  immersed  in  worldliness.  ^ 

*'A  man  that  dwells  in  lonely  woods  and  yet  covets 
worldly   vanities,   is   a  worldling,   while  the  man  in 
worldly  garments  may  let  his  heart  soar  high  to  heav- 
enly thoughts.  ^ 
*' There  is  no  distinction  between  the  layman  and 
the  hermit,  if  but  both  have  banished  the  thought  of 
self."                                                                                     i« 
Seeing  that  Yashas  was  ready  to  enter  upon  the 
path,  the  Blessed  One  said  to  him:   "Follow  me!" 
And  Yashas  joined  the  brotherhood,  and  having  put  on 
the  yellow  robe,  received  the  ordination.                       ^^ 
While  the  Blessed  One  and  Yashas  were  discussing 
the  doctrine,  Yashas's  father  passed  by  in  search  of  his 
son  ;  and  in  passing  he  asked  the  Blessed  One  :  '*  Pray, 
Lord,  have  you  seen  Yashas,  my  son?  "                        ^ 
Buddha  said  to  Yashas's  father:   ''Come  in,  sir, 
you  will  find  your  son ;  and  Yashas's  father  became  full 
of  joy  and  he  entered.     He  sat  down  near  his  son,  but 
his  eyes  were  holden  and  he  knew  him  not ;  and  the 
Lord  began  to  preach.     And  Yashas's  father,  under- 
standing the  doctrine  of  the  Blessed  One,  said :  ^ 
''Glorious  is  the  truth,  O  Lord  !  The  Buddha,  the 
Holy  One,  our  Master,  sets  up  what  has  been  over- 
turned ;  he  reveals  what  has  been  hidden ;  he  points 
out  the  way  to  the  wanderer  that  has  gone  astray;  he 
lights  a  lamp  in  the  darkness  so  that  all  who  have  eyes 
to  see  can  discern  the  things  that  surround  them.     I 
take  refuge  in  the  Buddha,  our  Lord  :  I  take  refuge  in 
the  doctrine  revealed  by  him  :  I  take  refuge  in  the 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.     47 

brotherhood  which  he  has  founded.  May  the  Blessed 
One  receive  me  from  this  day  forth  while  my  life  lasts 
as  a  disciple  who  has  taken  refuge  in  him."  ^* 

Yashas's  father  was  the  first  lay-memSer  who  joined 
the  Sangha.  i* 

When  the  wealthy  merchant  had  taken  refuge  in 
Buddha,  his  eyes  were  opened  and  he  saw  his  son  sit- 
ting at  his  side  in  yellow  robes.  **  My  son,  Yat:has," 
he  said,  **your  mother  is  absorbed  in  lamentation  and 
grief.    Return  home  and  restore  your  mother  to  life. "  ^^ 

Then  Yashas  looked  at  the  Blessed  One,  and  the 
Blessed  One  said  :  '*  Should  Yashas  return  to  the  world 
and  enjoy  the  pleasures  of  a  worldly  life  as  he  did  be- 
fore?" " 

And  Yashas's  father  replied  :  "If  Yashas,  my  son, 
finds  it  a  gain  to  stay  with  you,  let  him  stay.  He  has 
become  delivered  from  the  bondage  of  worldliness. "  ^ 

When  the  Blessed  One  had  cheered  their  hearts 
with  words  of  truth  and  righteousness,  Yashas's  father 
said:  "May  the  Blessed  One,  O  Lord,  consent  to 
take  his  meal  with  me  together  with  Yashas  as  his  at- 
tendant?" ^ 

The  Blessed  One,  having  donned  his  robes,  took  his 
alms-bowl  and  went  with  Yashas  to  the  house  of  the 
rich  merchant.  When  they  had  arrived  there,  the 
mother  and  also  the  former  wife  of  Yashas  saluted  the 
Blessed  One  and  sat  down  near  him.  20 

Then  the  Blessed  One  preached,  and  tne  women 
having  understood  his  doctrine,  exclaimed  :  "Glorious 
is  the  truth,  O  Lord  !  The  Buddha,  the  Holy  One, 
our  Master,  sets  up  what  has  been  overturned ;  he  re- 
veals what  has  been  hidden  ;  he  points  out  the  way  to 
the  wanderer  who  has  gone  astray;  he  lights  a  lamp 
in  the  darkness,  so  that  all  who  have  eyes  to  see  can 


48  THE  GOSPEL  OF  BUDDHA. 

discern  the  things  that  surround  them.  We  take  refuge 
in  the  Buddha,  our  Lord.  We  take  refuge  in  the  doc- 
trine revealed  by  him.  We  take  refuge  in  the  brother- 
hood which  has  been  founded  by  him.  May  the 
Blessed  One  receive  us  from  this  day  forth  while  our 
life  lasts  as  disciples  who  have  taken  refuge  in  him. "   ^^ 

The  mother  and  the  wife  of  Yashas,  the  noble  youth 
of  Benares,  were  the  first  women  who  became  lay-dis- 
ciples and  took  their  refuge  in  Buddha.  ^ 

Now  there  were  four  friends  of  Yashas  belonging 
to  the  wealthy  families  of  Benares.  Their  names  were 
Vimala,  Subahu,  Punyajit,  and  Gavampati.  ^ 

When  Yashas's  friends  heard  that  Yashas  had  cut 
off  his  hair  and  put  on  yellow  robes  to  give  up  the 
world  and  go  forth  into  homelessness,  they  thought : 
**  Surely  that  cannot  be  a  common  doctrine,  that  must 
be  a  noble  renunciation  of  the  world,  if  Yashas,  whom 
we  know  to  be  good  and  wise,  has  shaved  his  hair  and 
put  on  yellow  robes  to  give  up  the  world  and  go  forth 
into  homelessness. "  ** 

And  they  went  to  Yashas,  and  Yasha^:  addressed  the 
Blessed  One,  saying.:  *'May  the  Blessed  One  admin- 
ister exhortation  and  instruction  to  these  four  friends 
of  mineo "  And  the  Blessed  One  preached  to  them  and 
Yashas's  friends  accepted  the  doctrine  and  took  refuge 
in  the  Buddha,  the  Dharma,  and  the  Sangha.  ^ 

XIX.  SENDING  OUT  THE  DISCIPI-ES. 

And  the  gospel  of  the  Blessed  One  increased  from 
day  to  day,  and  many  people  came  to  hear  him  and  to 
accept  the  ordination  to  lead  thenceforth  a  holy  life 
for  the  sake  of  the  extinction  of  suffering.  * 

And  the  Blessed  One  seeing  that  it  was  impossible 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.   49 

to  attend  to  all  who  wanted  to  hear  the  truth  and  re- 
ceive the  ordination,  sent  out  from  the  number  of  his 
disciples  such  as  were  to  preach  the  dharma  and  said 
unto  them  :  * 

**Go  ye  now,  O  bhikshus,  for  the  benefit  of  the 
many,  for  the  welfare  of  mankind,  out  of  compassion 
for  the  world.  Preach  the  doctrine  which  is  glorious 
in  the  beginning,  glorious  in  the  middle,  and  glorious 
in  the  end,  in  the  spirit  as  well  as  in  the  letter.  There 
are  beings  whose  eyes  are  scarcely  covered  with  dust, 
but  if  the  doctrine  is  not  preached  to  them  they  cannot 
attain  salvation.  Proclaim  to  them  a  life  of  holiness. 
They  will  understand  the  doctrine  and  accept  it.  ' 

''The  Dharma  and  the  Vinaya  proclaimed  by  the 
Tathagata  shine  forth  when  they  are  displayed,  and 
not  when  they  are  concealed.  But  let  not  this  doc- 
trine, so  full  of  truth,  so  excellent,  fall  into  the  hands 
of  those  unworthy  of  it,  where  it  would  be  despised  and 
contemned,  treated  shamefully,  ridiculed  and  cen- 
sured. * 

**I  now  grant  you,  O  bhikshus,  this  permission. 
Confer  henceforth  in  the  different  countries  the  ordina- 
tion to  those  who  are  eager  to  receive  it,  -when  you  find 
them  worthy."  * 

And  it  became  an  established  custom  that  the  bhik- 
shus went  out  preaching  while  the  weather  was  good, 
but  in  the  rainy  season  they  came  together  again  and 
joined  their  master,  to  listen  to  the  exhortations  of  the 
Tathagata.  • 

XX.  KASHYAPA. 

At  that  time  there  lived  in  UruvilvS  the  Jatilas,  be- 
lievers of  Krishna,  worshipping  the  fire ;  and  Kashyapa 
was  their  chief.  ^ 


50  THE  GOSPEL  OF  BUDDHA. 

Kashyapa  was  renowned  throughout  all  India,  and 
his  name  was  honored  as  one  of  the  wisest  men  on 
earth  and  an  authority  on  religion.  '^ 

And  the  Blessed  One  went  to  Kashyapa  of  Uru- 
vilva,  the  Jatila,  and  said  :  "Let  me  stay  a  night  in  the 
room  where  you  keep  your  sacred  fire.  '*  * 

Kashyapa  seeing  the  Blessed  One  in  his  majesty  and 
beauty  thought  to  himself  :  **  This  is  a  great  muni  and 
a  noble  teacher.  Should  he  stay  over  night  in  the  room 
where  the  sacred  fire  is  kept,  the  serpent  will  bite  him 
and  he  will  die.'*  And  he  said  :  **  I  do  not  object  to 
your  staying  over  night  in  the  room  where  the  sacred 
fire  is  kept,  but  the  serpent  fiend  will  kill  you  and  I 
should  be  sorry  to  see  you  perish. "  * 

But  Buddha  insisted  and  Kashyapa  admitted  him  to 
the  room  where  the  sacred  fire  was  kept.  ^ 

And  the  Blessed  One  sat  down,  keeping  his  body 
erect,  and  surrounding  himself  with  watchfulness.        • 

In  the  night  the  dragon  came  to  Buddha,  belching 
forth  in  rage  his  fiery  poison,  and  filling  the  air  with 
burning  vapor,  but  could  do  him  no  harm,  and  the  fire 
consumed  itself  while  the  world-honored  remained  com- 
posed. And  the  venomous  fiend  became  very  wroth 
so  that  he  died  in  his  anger.  '' 

When  Kashyapa  saw  the  light  shining  forth  from  the 
room  he  said  :  *'Alas,  what  misery!  Truly  the  counte- 
nance of  Gautama  the  great  Shakyamuni  is  beautiful 
but  the  serpent  will  destroy  him."  ® 

In  the  morning  the  Blessed  One  showed  the  dead 
body  of  the  fiend  to  Kashyapa,  saying  :  **His  fire  has 
been  conquered  by  my  fire."  ^ 

And  Kashyapa  thought  to  himself.  * '  Shakyamuni  is 
a  great  shramana  and  possesses  high  powers,  but  he  is 
not  holy  like  me.  '*  ^* 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    5I 

There  was  in  those  days  a  festival,  and  Kashyapa 
thought :  *'  The  people  will  come  hither  from  all  parts 
of  the  country  and  will  see  the  great  Shakyamuni. 
When  he  speaks  to  them,  they  will  believe  in  him  and 
abandon  me."     And  he  grew  envious.  ^^ 

When  the  day  of  the  festival  arrived,  the  Blessed 
One  retired  and  did  not  come  to  Kashyapa.  And  Kash- 
yapa went  to  Buddha  and  said  :  '*  Why  did  the  great 
Shakyamuni  not  come  ?  "  ^ 

The  Tathagata  replied:  **Did  you  not  think,  O 
Kslshyapa,  that  it  would  be  better  if  I  stayed  away  from 
the  festival?"  ^ 

And  Kashyapa  was  astonished  and  thought :  **  Great 
is  Shakyamuni,  but  he  is  not  holy  like  me."  ^* 

And  the  Blessed  One  addressed  Kashyapa  and  said  : 
*'You  see  the  truth,  but  you  do  not  accept  it  because 
of  the  envy  that  dwells  in  your  heart.  Is  envy  holi- 
ness ?  Envy  is  the  last  remnant  of  self  that  has  remained 
in  your  mind.  You  are  not  holy,  Kashyapa ;  you  have 
not  as  yet  entered  the  path. "  ^ 

And  Kashyapa  gave  up  his  resistance.  His  envy 
disappeared,  and,  bowing  down  before  the  Blessed 
One,  he  said  :  **  Lord,  our  Master,  let  me  receive  the 
ordination  from  the  Blessed  One."  ^^ 

And  the  Blessed  One  said  :  '*  You,  Kashyapa,  are 
chief  of  the  Jatilas.  Go,  then,  first  and  inform  them 
of  your  intention,  and  let  them  do  what  you  think 
fit."  " 

Then  Kashyapa  went  to  the  Jatilas  and  said:  **I 
am  anxious  to  lead  a  religious  life  under  the  direction 
of  the  great  Shakyamuni,  who  is  Buddha,  our  Lord. 
You  may  do  as  you  think  best. "  " 

And  the  Jatilas  replied:    *'We  have  conceived  a 


52  THE  GOSPEL  OF  BUDDHA. 

profound  affection  for  the  great  Shakyamuni,  and  if  you 
will  join  his  brotherhood,  we  will  do  likewise."  ^ 

The  Jatilas  of  Uruvilva  now  flung  their  parapher- 
nalia of  fire-worship  into  the  river  and  went  to  the 
Blessed  One.  ^ 

Nadi  Kashyapa  and  Gaya  Kashyapa,  brothers  of 
the  great  Uruvilva  Kashyapa,  powerful  men  and  chief- 
tains among  the  people,  were  dwelling  below  on  the 
stream,  and  when  they  saw  the  instrumentalities  used 
in  fire-worship  floating  in  the  river,  they  said  :  **  Some- 
thing has  happened  to  our  brother. "  And  they  came 
with  their  folk  to  Uruvilva.  Hearing  what  had  hap- 
pened, they,  too,  went  to  Buddha.  *^ 

The  Blessed  One,  seeing  the  Jatilas  of  Nadi  and 
Gaya,  who  had  practised  severe  austerities  and  wor- 
shipped fire,  come  to  him,  preached  a  sermon  on  fire, 
and  said :  ^ 

*' Everything,  O  Jatilas,  is  burning.  The  eye  is 
burning,  thoughts  are  burning,  all  the  senses  are  burn- 
ing. They  are  burning  with  the  fire  of  lust.  There 
is  anger,  there  is  ignorance,  there  is  hatred,  and  as  long 
as  the  fire  finds  inflammable  things  upon  which  it  can 
feed,  so  long  will  it  burn,  and  there  will  be  birth  and 
death,  decay,  grief,  lamentation,  suffering,  despair,  and 
sorrow.  Considering  this,  a  disciple  of  truth  will  see 
the  four  truths  and  walk  in  the  noble,  eightfold  path. 
He  will  become  wary  of  his  eye,  wary  of  his  thoughts, 
wary  of  all  his  senses.  He  will  divest  himself  of  pas- 
sion and  become  free.  He  will  be  delivered  from  self- 
ishness and  attain  the  blessed  state  of  Nirvana.'*         ^^ 

And  the  Jatilas  rejoiced  and  took  refuge  in  the 
Buddha,  the  Dharma,  and  the  Sangha.  ^ 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    53 


XXL    THE  SERMON  AT  RAJAGRIHA. 

And  the  Blessed  One  having  dwelt  some  time  in 
Uruvilva  went  forth  to  Rajagriha,  accompanied  by  a 
great  number  of  bhikshus,  many  of  whom  had  been  Ja- 
tilas  before  ;  and  the  great  Kashyapa,  formerly  chief  of 
the  Jatilas,  was  with  him.  ^ 

When  the  Magadha  king,  Sainya  Bimbisara,  heard 
of  the  arrival  of  Gautama  Shakyamuni,  of  whom  the 
people  said,  **He  is  the  Holy  One,  the  blessed  Buddha, 
guiding  men  as  a  driver  curbs  a  bullock,  the  teacher  of 
high  and  low,"  he  went  out  surrounded  with  his  coun- 
sellors and  generals  and  came  to  the  place  where  the 
Blessed  One  was.  ' 

There  they  saw  the  Blessed  One  in  the  company  of 
Kashyapa,  the  great  religious  teacher  of  the  Jatilas, 
and  they  were  astonished  and  thought:  *'Has  the 
great  Shakyamuni  placed  himself  under  the  spiritual 
direction  of  Kashyapa,  or  has  Kashyapa  become  a  dis- 
ciple of  Gautama?"  • 

And  the  Tathagata,  reading  the  thoughts  of  the 
people,  said  to  Kashyapa :  **  What  knowledge  have  you 
gained,  O  Kashyapa,  and  what  has  induced  you  to  re- 
nounce the  sacred  fire  and  give  up  your  austere  pen- 
ances?" * 

Kashyapa  said :  "The  profit  I  derived  from  adoring 
the  fire  was  continuance  in  the  wheel  of  individuality 
with  all  its  sorrows  and  vanities.  This  service  I  have 
cast  away,  and  instead  of  continuing  penances  and 
sacrifices  I  have  gone  in  quest  of  the  highest  Nir- 
vana." » 

Buddha,  perceiving  that  the  whole  assembly  was 


54  THE  GOSPEL  OF  BUDDHA. 

ready  as  a  vessel  to  receive  the  doctrine,  spoke  to 
Bimbisara  the  king  :  « 

**He  who  knows  the  nature  of  his  self  and  under- 
stands how  his  senses  act,  finds  no  room  for  the  /,  and 
thus  he  will  attain  peace  unending.  The  world  holds 
the  thought  of  /,  and  from  this  arises  false  apprehen- 
sion. ' 

'*  Some  say  that  the  /  endures  after  death,  some 
say  it  perishes.  Both  are  wrong  and  their  error  is 
most  grievous.  8 

"For  if  they  say  the  /  is  perishable,  the  fruit  they 
strive  for  will  perish  too,  and  at  some  time  there  will 
be  no  hereafter.  This  salvation  from  sinful  selfishness 
is  without  merit.  • 

**When  some,  on  the  other  hand,  say  the  /  will 
not  perish,  then  in  the  midst  of  all  life  and  death  there 
is  but  one  identity  unborn  and  undying.  If  such  is 
their  /,  then  it  is  perfect  and  cannot  be  perfected  by 
deeds.  The  lasting,  imperishable  /  could  never  be 
changed.  The  self  would  be  lord  and  master,  and 
there  would  be  no  use  in  perfecting  the  perfect;  moral 
aims  and  salvation  would  be  unnecessary.  ^^ 

**But  now  we  see  the  marks  of  joy  and  sorrow. 
Where  is  any  constancy?  If  it  is  not  an  /  that  does 
our  deeds,  then  there  is  no  /;  there  is  no  actor  behind 
the  doing,  no  perceiver  behind  the  knowing,  no  lord 
behind  the  living  !  " 

*'  Now  attend  and  listen  :  The  senses  meet  the  ob- 
ject and  from  their  contact  sensation  is  born.  Thence 
results  recollection.  Thus,  as  the  sun's  power  through 
a  burning-glass  causes  fire  to  appear,  so  through  the 
knowledge  bom  of  sense  and  object,  that  lord,  whom 
you  call  self,  is  born.  The  shoot  springs  from  the 
seed ;  the  seed  is  not  the  shoot ;  both  are  not  one  and 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    55 

the  same,  yet  not  different !  Such  is  the  birth  of  ani- 
mated life.  12 

«'  Ye  that  are  slaves  of  the  /,  that  toil  in  the  ser- 
vice of  self  from  morn  to  night,  that  live  in  constant 
fear  of  birth,  old  age,  sickness,  and  death,  receive  the 
good  tidings  that  your  cruel  master  exists  not.  ^* 

**Self  is  an  error,  an  illusion,  a  dream.  Open  your 
eyes  and  awake.  See  things  as  they  are  and  you  will 
be  comforted.  ** 

**  He  who  is  awake  will  no  longer  be  afraid  of  night- 
mares. He  who  has  recognised  the  nature  of  the  rope 
that  seemed  to  be  a  serpent  ceases  to  tremble.  ^ 

**  He  who  has  found  there  is  no  /  will  let  go  all 
the  lusts  and  desires  of  egotism.  ^^ 

**  The  cleaving  to  things,  covetousness,  and  sensu- 
ality, inherited  from  former  existences,  are  the  causes 
of  misery  and  of  the  vanity  in  the  world.  " 

**  Surrender  the  grasping  disposition  of  your  self- 
ishness and  you  will  attain  to  that  sinless  calm  state 
of  mind  which  conveys  perfect  peace,  goodness,  and 
wisdom.  ^ 

"As  a  mother,  even  at  the  risk  of  her  own  life,  pro- 
tects her  son,  her  only  son  :  so  let  him  that  has  recog- 
nised the  truth,  cultivate  good-will  without  measure 
among  all  beings.  ^^ 

"Let  him  cultivate  good-will  without  measure  to- 
ward the  whole  world,  above,  below,  around,  unstinted, 
unmixed  with  any  feeling  of  making  distinctions  or  of 
showing  preferences.  ^ 

"Let  a  man  remain  steadfast  in  this  state  of  mind 
while  he  is  awake,  whether  he  is  standing,  walking, 
sitting,  or  lying  down.  ^^ 

"  This  state  of  heart  is  best  in  the  world.  It  is  Nir- 
vina  I  ** 


56  THE  GOSPEL  OF  BUDDHA. 

"  To  abandon  all  wrong-doing  ;  to  lead  a  virtuous 
life,  and  to  cleanse  one*s  heart.  This  is  the  religion 
of  all  Buddhas."  » 

When  the  enlightened  one  had  finished  his  sermon, 
the  Magadha  king  said  to  the  Blessed  One :  ** 

**In  former  days.  Lord,  when  I  was  a  prince,  I 
cherished  five  wishes.  I  wished,  O,  that  I  might  be 
inaugurated  as  a  king.  This  was  my  first  wish,  and  it 
has  been  fulfilled.  Further,  I  wished  :  Might  the  Holy 
Buddha,  the  Perfect  One,  appear  on  earth  while  I 
rule  and  may  he  come  into  my  kingdom.  This  was 
my  second  wish  and  it  is  fulfilled  now.  Further,  I 
wished  i  Might  I  pay  my  respects  to  him.  This  was 
my  third  wish  and  it  is  fulfilled  now.  The  fourth  wish 
was  :  Might  the  Blessed  One  preach  the  doctrine  to 
me,  and  this  is  fulfilled  now.  The  greatest  wish,  how- 
ever, was  the  fifth  wish  :  Might  I  understand  the  doc- 
trine of  the  Blessed  One  !  And  this  wish  is  fulfilled 
too.  ^ 

**  Glorious  Lord !  Most  glorious  is  the  truth 
preached  by  the  Tathagata  I  Our  Lord,  the  Buddha 
sets  up  what  has  been  overturned ;  he  reveals  what 
has  been  hidden  ;  he  points  out  the  way  to  the  wan- 
derer who  has  gone  astray ;  he  lights  a  lamp  in  the 
darkness  so  that  those  who  have  eyes  to  see  might 
see.  ^ 

**  I  take  my  refuge  in  the  Buddha  I  I  take  my 
refuge  in  the  Dharma.  I  take  my  refuge  in  the  San- 
gha."  27 

The  Tathagata  by  the  exercise  of  his  virtue  and  by 
wisdom  showed  his  unlimited  spiritual  power.  He  sub- 
dued and  harmonised  all  minds.  He  made  them  see 
and  accept  the  truth,  and  throughout  the  kingdom  the 
seeds  of  virtue  were  sown.  * 


BOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    57 


XXII.  THE  KINGS  GIFT. 

The  king,  having  taken  his  refuge  in  Buddha,  in- 
vited the  Tathagata  to  his  palace,  saying  :  ''  Might  the 
Blessed  One  consent  to  take  his  meal  with  me  to-mor- 
row together  with  the  fraternity  of  bhikshus  ?  "  ^ 

The  next  morning  Sainya  Bimbisara,  the  king,  an- 
nounced to  the  Blessed  One  that  it  was  time  for  din- 
ner :  *'  You  are  my  most  welcome  guest,  O  Lord  of  the 
world,  come;  the  dinner  is  ready."  * 

And  the  Blessed  One  having  donned  his  robes,  took 
his  alms-bowl  and  entered,  together  with  a  great  num- 
ber of  bhikshus,  the  city  of  Rajagriha.  ' 
Shakra,the  king  of  the  Devas,  assuming  the  appear- 
ance of  a  young  Brahman  walked  in  front,  singing  these 
lines :                                                                                     * 

**He  who  teaches  self-control  with  those  who  have 
learned  self-control ;  the  redeemer  with  those  whom 
he  has  redeemed  ;  the  Blessed  One  with  those  to  whom 
he  has  given  peace,  has  entered  Rajagriha  !  Hail,  Bud- 
dha, our  Lord  !  Honored  be  his  name  and  blessings 
to  all  who  take  refuge  in  him."  * 

When  the  Blessed  One  had  finished  his  meal,  and . 
cleansed  his  bowl  and  his  hands,  the  king  sat  down 
near  him  and  thought :  ^ 

"Where  may  I  find  a  place  for  the  Blessed  One  to 
live  in,  not  too  far  from  the  town  and  not  too  near, 
suitable  for  going  and  coming,  easily  accessible  for  all 
people  who  want  to  see  him,  a  place  that  is  by  day  not 
too  crowded  and  by  night  not  exposed  to  noise,  whole- 
some and  well  fitted  for  a  retired  life  ?  ' 

*' There  is  my  pleasure-garden,  the  bamboo  forest 


58  THE  GOSPEL  OF  BUDDHA. 

Venuvana,  fulfilling  all  these  conditions.  I  shall  offet 
it  to  the  fraternity  of  bhikshus  with  the  Buddha  at  their 
head."  8 

And  the  king  dedicated  his  pleasure-garden  to  the 
fraternity  and  said:  *'May  the  Blessed  One  accept 
the  gift."  » 

Then  the  Blessed  One  having  silently  shown  his 
consent,  gladdened  and  edified  the  Magadha  king  by 
religious  discourse,  rose  from  his  seat  and  went  away.^^ 


XXIII.   SHARIPUTRA  AND  MAUDGALYAYANA. 

At  that  time  Shariputra  and  Maudgalyayana,  two 
Brahmans  and  chiefs  of  the  followers  of  Sanjaya,  led 
a  religious  life.  They  had  given  their  words  to  each 
other:  *'Hewho  first  attains  Nirvana  shall  tell  the 
other  one."  ^ 

And  Shariputra  seeing  the  venerable  Ashvajit  beg- 
ging for  alms,  modestly  keeping  his  eyes  to  the  ground 
and  dignified  in  deportment,  exclaimed  :  ''Truly  this 
shramana  has  entered  the  right  path,  I  will  address  him 
and  ask.  In  whose  name,  friend,  have  you  retired  from 
the  world  ?  Who  is  your  teacher,  and  what  doctrine 
do  you  profess  ?  "  ' 

And  Ashvajit  replied  :  '*  I  am  a  follower  of  the  great 
Shakyamuni.  He  is  the  Buddha,  the  Blessed  One,  and 
in  his  name  have  I  retired  from  the  world.  The  Blessed 
One  is  my  teacher  and  his  doctrine  do  I  profess."        ^ 

And  Shariputra  went  to  Maudgalyayana  and  told 
him,  and  they  said  :  "We  will  go  to  the  Blessed  One, 
that  he,  the  Blessed  One,  may  be  our  teacher."  And 
they  went  with  all  their  followers  to  the  Tathagata  and 
took  their  refuge  in  Buddha.  * 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    59 

And  the  Holy  One  said:  '^Shariputra  is  like  the 
first-born  son  of  a  world-ruling  monarch  who  assists 
the  king  as  his  chief  follower  to  set  the  wheel  of  the 
law  a-roUing. "  * 


XXIV.  THE  PEOPLE  DISSATISFIED. 

And  the  peoplewere  annoyed.  Seeing  that  many 
distinguished  young  men  of  the  kingdom  of  Magadha 
led  a  religious  life  under  the  direction  of  the  Blessed 
One,  they  became  angry  and  murmured  :  "Gautama 
Shaky amuni  induces  fathers  to  leave  their  wives  and 
causes  families  to  become  extinct."  ^ 

When  they  saw  the  bhikshus,  they  reviled  them, 
saying:  **The  great  Shakyamuni  has  come  to  Raja- 
griha  subduing  the  minds  of  men.  Who  will  be  the 
next  to  be  led  by  him  ?  "  * 

The  bhikshus  told  it  to  the  Blessed  One,  and  the 
Blessed  One  said  :  <'This  murmuring,  O  bhikshus,  will 
not  last  long.  It  will  last  seven  days.  If  they  revile 
you,  O  bhikshus,  answer  them  with  these  words :         ' 

*«  *  It  is  by  preaching  the  truth  that  Tathagatas 
lead  men.  Who  will  murmur  at  the  wise  ?  Who  will 
blame  the  virtuous  ?  Self-control,  righteousness,  and  a 
clean  heart  are  the  injunctions  of  our  Master.'  "  * 


XXV.   ANATHAPINDIKA. 

At  this  time  there  was  Anathapindika,  a  man  of  un- 
measured wealth,  visiting  Rajagriha.  Being  of  a  chari- 
table character,  he  was  called  *'The  supporter  of  the 
orphans  and  the  friend  of  the  poor. "  ^ 

Hearing  that  Buddha  had  come  into  the  world  and 


6o  THE  GOSPEL  OF  BUDDHA. 

was  stopping  in  the  bamboo  grove  near  the  city,  he 
set  out  in  the  very  night  to  meet  the  Blessed  One.       * 

And  the  Blessed  One  saw  at  once  the  sterling  qual- 
ity of  Anathapindika's  heart  and  greeted  him  with 
words  of  religious  comfort.  And  they  sat  down  to- 
gether, and  Anathapindika  listened  to  the  sweetness  of 
the  truth  preached  by  the  Blessed  One.  And  Buddha 
said :  ' 

**The  restless,  busy  nature  of  the  world,  this,  I  de- 
clare, is  at  the  root  of  pain.  Attain  that  composure  of 
mind  which  is  resting  in  the  peace  of  immortality. 
Self  is  but  a  heap  of  composite  qualities,  and  its  world 
is  empty  like  a  fantasy.  * 

"Who  is  it  that  shapes  our  lives?  Is  it  Ishvara,  a 
personal  creator?  If  Ishvara  be  the  maker,  all  living 
things  should  have  silently  to  submit  to  their  maker's 
power.  They  would  be  like  vessels  formed  by  the 
potter^s  hand ;  and  if  it  were  so,  how  would  it  be  pos- 
sible to  practise  virtue?  If  the  world  had  been  made  by 
Ishvara  there  should  be  no  such  thing  as  sorrow,  or 
calamity,  or  sin ;  for  both  pure  and  impure  deeds  must 
come  from  him.  If  not,  there  would  be  another  cause 
beside  him,  and  he  would  not  be  the  self-existent  one. 
Thus,  you  see,  the  thought  of  Ishvara  is  overthrown.^ 

"Again  it  is  said  that  the  Absolute  has  created  us. 
But  that  which  is  absolute  cannot  be  a  cause.  All 
things  around  us  come  from  a  cause  as  the  plant  comes 
from  the  seed  ;  but  how  can  the  Absolute  be  the  cause 
of  all  things  alike?  If  it  pervades  them,  then,  certainly, 
it  does  not  make  them.  • 

"Again  it  is  said  that  Self  is  the  maker.  But  if 
self  is  the  maker,  why  did  he  not  make  things  pleas- 
ing? The  causes  of  sorrow  and  joy  are  real  and  objec- 
tive.    How  can  they  have  been  made  by  self?  ^ 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    6l 

''Again,  if  you  adopt  the  argument,  there  is  no 
maker,  our  fate  is  such  as  it  is,  and  there  is  no  causa- 
tion, what  use  would  there  be  in  shaping  our  lives  and 
adjusting  means  to  an  end?  ^ 

''Therefore,  we  argue  that  all  things  that  exist  are 
not  without  cause.  However,  neither  Ishvara,  nor  the 
absolute,  nor  the  self,  nor  causeless  chance,  is  the 
maker,  but  our  deeds  produce  results  both  good  and 
evil.  * 

"  The  whole  world  is  under  the  law  of  causation, 
and  the  causes  that  act  are  not  un-mental,  for  the  gold 
of  which  the  cup  is  made  is  gold  throughout.  ^^ 

"Let  us,  then,  surrender  the  heresies  of  worship- 
ping tshvara  and  praying  to  him ;  let  us  not  lose  our- 
selves in  vain  speculations  of  profitless  subtleties  ;  let 
us  surrender  self  and  all  selfishness,  and  as  all  things 
are  fixed  by  causation,  let  us  practise  good  so  that 
good  may  result  from  our  actions."  ^ 

And  Anathapindika  said:  "I  see  that  thou  art 
Buddha,  the  Blessed  One  and  the  Holy  One,  and  I 
wish  to  open  to  you  my  whole  soul.  Having  listened 
to  my  words  advise  me  what  I  shall  do.  ^ 

"My  life  is  full  of  work,  and  having  acquired  great 
wealth,  I  am  surrounded  with  cares.  Yet  do  I  enjoy 
my  work,  and  I  apply  myself  to  it  with  all  diligence. 
Many  people  are  in  my  employ  and  depend  upon  the 
success  of  my  enterprises.  ^ 

"Now,  I  have  heard  your  disciples  praise  the  bliss 
of  the  hermit  and  denounce  the  unrest  of  the  world. 
'The  Holy  One,'  they  say,  'has  given  up  his  kingdom 
and  his  inheritance,  and  has  found  the  path  of  right- 
eousness, thus  setting  an  example  to  all  the  world  how 
to  attain  Nirvana.'  ^* 


62  THE  GOSPEL  OF  BUDDHA. 

*'My  soul  yearns  to  do  what  is  right  and  to  be  a 
blessing  unto  my  fellow-beings.  Let  me  then  ask  you, 
Must  I  give  up  my  wealth,  my  home,  and  my  business 
enterprises,  and,  like  you,  go  into  homelessness  in  or- 
der to  attain  the  bliss  of  a  religious  life?"  ^ 

And  Buddha  replied  :  *'The  bliss  of  a  religious  life 
is  attainable  by  every  one  who  walks  in  the  noble  eight- 
fold path.  He  that  cleaves  to  wealth,  had  better  cast 
it  away  than  allow  his  heart  to  be  poisoned  by  it ;  but 
he  who  does  not  cleave  to  wealth,  and  possessing 
riches,  uses  them  rightly,  will  be  a  blessing  unto  his 
fellow-beings.  ^* 

**I  say  unto  thee,  remain  in  thy  station  of  life  and 
apply  thyself  with  diligence  to  thy  enterprises.  It  is 
not  life  and  wealth  and  power  that  enslave  men,  but 
the  cleaving  to  life  and  wealth  and  power.  ^^ 

**The  bhikshu  who  retires  from  the  world  in  order 
to  lead  a  life  of  leisure  will  have  no  gain.  For  a  life 
of  indolence  is  an  abomination,  and  lack  of  energy  is 
to  be  despised.  ^ 

**The  dharma  of  the  Tathagata  does  not  require  a 
man  to  go  into  homelessness  or  to  resign  the  world,  un- 
less he  feels  called  upon  to  do  so ;  but  the  dharma  of 
the  Tathagata  requires  every  man  to  free  himself  from 
the  illusion  of  self,  to  cleanse  his  heart,  to  give  up  his 
thirst  for  pleasure,  and  lead  a  life  of  righteousness.    ^ 

**And  whatever  men  do,  whether  they  remain  in 
the  world  as  artisans,  merchants,  and  officers  of  the 
king,  or  retire  from  the  world  and  devote  themselves 
to  a  life  of  religious  meditation,  let  them  put  their 
whole  heart  into  their  task  ;  let  them  be  diligent  and 
energetic,  and,  if  they  are  like  the  lotus,  which,  al- 
though it  grows  in  the  water,  yet  remains  untouched 
by  the  water,  if  they  struggle  in  life  without  cherishing 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    63 

envy  or  hatred,  if  they  live  in  the  world  not  a  life  of 
self  but  a  life  of  truth,  then  surely  joy,  peace,  and  bliss 
will  dwell  in  their  minds. "  ^ 


XXVI.  THE  SERMON  ON  CHARITY. 

Anathapindika  rejoiced  at  the  words  of  the  Blessed 
One  and  said:  '*  I  dwell  at  Shravasti,  the  capital  of 
Kosala,  a  land  rich  in  produce  and  enjoying  peace. 
Prasenajit  is  the  king  of  the  country,  and  his  name  is 
renowned  among  our  own  people  and  our  neighbors. 
Now  I  wish  to  found  there  a  vihara  which  shall  be  a 
place  of  religious  devotion  for  your  brotherhood,  and  I 
pray  you  to  kindly  accept  it. "  ^ 

Buddha  saw  into  the  heart  of  the  supporter  of  or- 
phans ;  and  knowing  that  unselfish  charity  was  the 
moving  cause  of  his  offer,  in  acceptance  of  the  gift,  the 
Blessed  One  said  :  ' 

**The  charitable  man  is  loved  by  all ;  his  friend- 
ship is  prized  highly;  in  death  his  heart  is  at  rest  and 
full  of  joy,  for  he  suffers  not  from  repentance  ;  he  re- 
ceives the  opening  flower  of  his  reward  and  the  fruit 
that  ripens  from  it.  ' 

"Hard  it  is  to  understand:  By  giving  away  our 

.  food,  we  get  more  strength,  by  bestowing  clothing  on 

others,  we  gain  more  beauty ;  by  founding  abodes  of 

purity  and  truth,  we  acquire  great  treasures.  * 

**  There  is  a  proper  time  and  a  proper  mode  in 
charity;  just  as  the  vigorous  warrior  goes  to  battle,  so 
is  the  man  who  is  able  to  give.  He  is  like  an  able 
warrior,  a  champion  strong  and  wise  in  action.  ^ 

**  Loving  and  compassionate  he  gives  with  rever- 
ence and  banishes  all  hatred,  envy,  and  anger.  * 

**The  charitable  man  has  found  the  path  of  salva- 


64  THE  GOSPEL  OF  BUDDHA. 

tion.  He  is  like  the  man  who  plants  a  sapling  secur- 
ing thereby  the  shade,  the  flowers,  and  the  fruit  in  fu- 
ture years.  Even  so  is  the  result  of  charity,  even  so 
is  the  joy  of  him  who  helps  those  that  are  in  need  of 
assistance  ;  even  so  is  the  great  Nirvana.  ^ 

**  We  reach  the  immortal  path  only  by  continuous 
acts  of  kindliness  and  we  perfect  our  souls  by  compas- 
sion and  charity."  ^ 

Anathapindika  invited  Shariputra  to  accompany 
him  on  his  return  to  Kosala  and  help  him  in  selecting 
a  pleasant  site  for  the  vihara.  ^ 


XXVII.  BUDDHA'S  FATHER. 

At  the  time  when  Buddha  was  residing  at  Raja- 
griha,  Shuddhodana,  his  father,  sent  word  to  him  say- 
ing :  **  I  wish  to  see  my  son  before  I  die.  Others  have 
had  the  benefit  of  his  doctrine,  but  not  his  father  nor 
his  relatives. "  ^ 

And  the  messenger  said  :  <*  O  world-honored  Tatha- 
gata,  your  father  looks  for  your  coming  as  the  lily 
longs  for  the  rising  of  the  sun."  * 

The  Blessed  One  consented  to  the  request  of  his 
father  and  set  out  on  his  journey  to  Kapilavastu.  Soon 
the  tidings  spread  in  the  native  country  of  Buddha : 
"Prince  Siddhartha,  who  wandered  forth  from  home 
into  homelessness  to  obtain  enlightenment,  having  at- 
tained his  purpose,  is  coming  back."  ^ 

Shuddhodana  went  out  with  his  relatives  and  minis- 
ters to  meet  the  prince.  When  the  king  saw  Siddhar- 
tha,  his  son,  from  afar,  he  was  struck  with  his  beauty 
and  dignity,  and  he  rejoiced  in  his  heart,  but  his  mouth 
found  no  words  to  utter.  * 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    65 

This  indeed  was  his  son  ;  these  were  the  features  of 
Siddhartha.  How  near  was  the  great  shramana  to  his 
heart,  and  yet  what  a  distance  lay  between  them.  That 
noble  muni  was  no  longer  Siddhartha  his  son ;  he  was 
Buddha,  the  Blessed  One,  the  Holy  One,  Lord  of 
truth,  and  teacher  of  mankind.  ^ 

Shuddhodana  the  king,  considering  the  religious  dig- 
nity of  his  son,  descended  from  his  chariot  and  having 
saluted  his  son  first,  said  :  *'  It  is  now  seven  years  since 
I  saw  you.     How  I  have  longed  for  this  moment ! "    ® 

Buddha  took  a  seat  opposite  his  father,  and  the 
king  eagerly  gazed  at  his  son.  He  longed  to  call  him 
by  his  name  but  he  dared  not.  '*  Siddhartha,"  he  ex- 
claimed silently  in  his  soul,  <' Siddhartha,  come  back 
to  your  old  father  and  be  his  son  again  !*'  But  seeing 
the  determination  of  his  son,  he  suppressed  his  senti- 
ments, and  desolation  overcame  him.  ' 

Thus  the  king  sat  face  to  face  with  his  son,  rejoic- 
ing in  his  sadness  and  sad  in  his  rejoicing.  Well  might 
he  be  proud  of  his  son,  but  his  pride  broke  down  at 
the  idea  that  his  great  son  would  never  be  his  heir.     ^ 

*'I  would  offer  thee  my  kingdom,"  said  the  king, 
**  but  if  I  did,  thou  wouldst  account  it  but  as  ashes. "  ^ 

And  Buddha  said  :  **  I  know  that  the  king's  heart 
is  full  of  love  and  that  for  his  son's  sake  he  feels  deep 
grief.  But  let  the  ties  of  love  that  bind  you  to  the  son 
whom  you  lost  embrace  with  equal  kindness  all  your 
fellow-beings,  and  you  will  receive  in  his  place  a  greater 
one  than  Siddhartha;  you  will  receive  Buddha,  the 
teacher  of  truth,  the  preacher  of  righteousness,  and  the 
peace  of  Nirvana  will  enter  into  your  heart."  ^^ 

Shuddhodana  trembled  with  joy  when  he  heard  the 
melodious  words  of  his  son,  the  Buddha,  and  clasping 
his  hands  exclaiijied  with  tears  in  his  eyes  :    **Won- 


66  THE  GOSPEL  OF  BUDDHA. 

derful  is  this  change  !  The  overwhelming  sorrow  has 
passed  away.  At  first  my  sorrowing  heart  was  heavy, 
but  now  I  reap  the  fruit  of  your  great  renunciation. 
It  was  right  that,  moved  by  your  mighty  sympathy,  you 
should  reject  the  pleasures  of  royal  power  and  achieve 
your  noble  purpose  in  religious  devotion.  Having 
found  the  path  you  can  now  preach  the  law  of  immor- 
tality to  all  the  world  that  yearns  for  deliverance."  " 
The  king  returned  to  the  palace  while  Buddha  re- 
mained in  the  grove  before  the  city.  ^ 


XXVIII.  YASHODHARA. 

On  the  next  morning  Buddha  took  his  bowl  and  set 
out  to  beg  his  food.  i 

And  the  news  spread  :  **The  prince  Siddhartha  is 
going  from  house  to  house  to  receive  alms  in  the  city 
where  he  used  to  ride  in  a  chariot  attended  by  his  ret- 
inue. His  robe  is  like  a  red  clod  and  he  holds  in  his 
hand  an  earthen  bowl."  * 

On  hearing  the  strange  rumor,  the  king  went  forth 
in  great  haste  and  exclaimed  :  **  Why  do  you  disgrace 
me  thus  ?  Do  you  not  know  that  I  can  easily  supply 
you  and  your  bhikshus  with  food  ?  "  * 

And  Buddha  replied:  "It  is  the  custom  of  my 
race."  * 

But  the  king  said  :  '*  How  can  this  be  ?  You  are 
descended  from  kings,  and  not  one  of  them  ever  begged 
for  food."  6 

**0  great  king,"  rejoined  Buddha,  "you  and  your 
race  may  claim  the  descent  from  kings ;  my  descent 
is  from  the  Buddhas  of  old.  They,  begging  their  food, 
lived  on  alms."  • 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHtEOUSNESS.     67 

The  king  made  no  reply,  and  the  Blessed  One  con- 
tinued ;  "  It  is  customary,  O  king,  when  one  has  found 
a  hidden  treasure,  for  him  to  make  an  offering  of  the 
most  precious  jewel  to  his  father.  Suffer  me,  there- 
fore, to  open  this  treasure  of  mine  which  is  the  dharma, 
and  accept  from  me  this  gem  :  "  ' 

And  the  Blessed  One  recited  the  following  stanza : 

**Rise  from  dream  and  loiter  not, 
Listen  to  the  Law. 
Practise  righteousness  and  lo, 
Eternal  bliss  is  thine. "  8 

Then  the  king  conducted  the  prince  into  the  palace, 
and  the  ministers  and  all  the  members  of  the  royal 
family  greeted  him  with  great  reverence,  but  Yash6- 
dhara,  the  mother  of  Rahula,  did  not  make  her  ap- 
pearance. The  king  sent  for  Yashodhara,  but  she  re- 
plied: **  Surely,  if  I  am  deserving  of  any  regard,  Sid- 
dhlrtha  will  come  and  see  me."  • 

The  Blessed  One,  having  greeted  all  his  relatives 
and  friends,  asked :  "Where  is  Yashodhara?"  And  on 
being  informed  that  she  had  refused  to  come,  he  rose 
straightway  and  went  to  her  apartments.  ^ 

**I  am  free,'*  the  Blessed  One  said  to  his  disciples 
Shariputra  and  Maudgalyayana,  whom  he  had  bidden 
to  accompany  him  to  the  princess's  chamber ;  **the 
princess,  however,  is  not  as  yet  free.  Not  having  seen 
me  for  a  long  time,  she  is  exceedingly  sorrowful.  Un- 
less her  grief  be  allowed  its  course  her  heart  will 
cleave.  Should  she  touch  the  Tathagata,  the  Holy 
One,  you  must  not  prevent  her."  ^ 

Yashodhara  sat  in  her  room,  dressed  in  mean  gar- 
ments, and  her  hair  cut.  When  the  prince  Siddhar- 
tha  entered,  she  was,  from  the  abundance  of  her 


68  THE  GOSPEL  OF  BUDDHA. 

affection,  like  an  overflowing  vessel,  unable  to  contain 
herself.  " 

Forgetting  that  the  man  whom  she  loved  was  Bud- 
dha, the  Lord  of  the  world,  the  preacher  of  truth,  she 
held  him  by  his  feet  and  wept  bitterly.  " 

Remembering,  however,  that  Shuddhodana  was 
present,  she  felt  ashamed  and  rose  up  seating  herself 
reverently  at  a  little  distance.  " 

The  king  apologised  for  the  princess,  saying :  *'  This 
arises  from  her  deep  affection,  and  is  more  than  a  tem- 
porary emotion.  During  the  seven  years  that  she  has 
lost  her  husband,  when  she  heard  that  Siddhartha  had 
shaved  his  head,  she  did  likewise ;  when  she  heard 
that  he  had  left  off  the  use  of  perfumes  and  ornaments, 
she  also  refused  their  use.  Like  her  husband  she  has 
eaten  at  appointed  times  from  an  earthen  bowl  only. 
Like  him  she  has  renounced  high  seats  with  splendid 
coverings,  and  when  other  princes  asked  her  in  mar- 
riage, she  replied  that  she  was  still  his.  Therefore, 
grant  her  forgiveness. "  ^ 

And  the  Blessed  One  spoke  kindly  to  Yashodhara, 
telling  of  her  great  merits  inherited  from  former  ex- 
istences. She,  indeed,  in  his  former  lives  had  been  of 
great  assistance  to  him.  Her  purity,  her  gentleness, 
her  devotion  had  been  invaluable  to  Bodhisattva  when 
he  aspired  to  the  highest  aim  of  mankind  to  attain  en- 
lightenment. And  so  holy  had  she  been  that  she  de- 
sired to  become  the  wife  of  a  Buddha.  This,  then,  is 
her  karma,  and  it  is  the  result  of  great  merits.  Her 
grief  has  been  unspeakable,  but  the  consciousness  of 
the  glory  that  surrounds  her  spiritual  inheritance  in- 
creased by  her  noble  attitude  during  her  life  will  be  a 
balm  that  will  miraculously  transform  all  sorrows  into 
heavenly  joy.  ^ 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    69 


XXIX.  RAHULA. 

Many  people  in  Kapilavastu  believed  in  the  Tathi- 
gata,  taking  refuge  in  his  doctrine,  and  among  the 
young  men  who  joined  the  Sangha  were  Ananda,  Sid- 
dhartha's  half-brother,  the  son  of  PrajapatT ;  Devadatta, 
his  cousin  and  brother-in-law ;  Upali  the  barber  ;  and 
Anuruddha  the  philosopher.  i 

Ananda  was  a  man  after  the  heart  of  the  Blessed 
One ;  he  was  his  most  beloved  disciple,  profound  in 
comprehension  and  gentle  in  spirit.  And  Ananda  re- 
mained always  near  the  Blessed  Master  of  truth,  until 
death  parted  them.  • 

On  the  seventh  day  after  the  arrival  in  Kapilavastu, 
Yashodhara  dressed  Rahula,  now  seven  years  old,  in  all 
the  splendor  of  a  prince  and  said  to  him  :  ' 

"This  holy  man,  whose  appearance  is  so  glorious 
that  he  looks  like  the  great  Brahma,  is  your  father.  He 
possesses  four  great  mines  of  wealth  which  I  have  not 
yet  seen.  Go  to  him  and  entreat  him  to  put  you  in 
their  possession,  for  the  son  ought  to  inherit  the  prop- 
erty of  the  father."  * 

Rahula  replied :  **  I  know  of  no  father  but  the  king. 
Who  is  my  father?  "  » 

The  princess  took  the  boy  in  her  arms  and  from  the 
window  she  pointed  out  to  him  Buddha,  who  happened 
to  be  near  the  palace,  partaking  of  food.  * 

Rahula  then  went  to  Buddha,  and  looking  up  in 
his  face  said  without  fear  and  with  much  affection : 
*' My  father!"  ' 

And  standing  near  by  him,  he  added:  ''O  shra- 
mana,  even  your  shadow  is  a  place  of  bliss!"  * 


70  THE  GOSPEL  OF  BUDDHA. 

When  the  Tathagata  had  finished  his  repast,  he 
gave  blessings  and  went  away  from  the  palace,  but 
Rahula  followed  and  asked  his  father  for  his  inheri- 
tance. ' 

No  one  prevented  the  boy,  nor  did  the  Blessed 
One  himself.  i® 

Then  the  Blessed  One  turned  to  Shariputra,  say- 
ing :  *'  My  son  asks  for  his  inheritance.  I  cannot  give 
him  perishable  treasures  that  will  bring  cares  and  sor- 
rows, but  I  can  give  him  the  inheritance  of  a  holy  life, 
which  is  a  treasure  that  will  not  perish.'*  ^^ 

Addressing  Rahula  with  earnestness,  the  Blessed 
One  said  :  *'  Gold  and  silver  and  jewels  are  not  in  my 
possession.  But  if  you  are  willing  to  receive  spiritual 
treasures,  and  are  strong  enough  to  carry  them  and  to 
keep  them,  I  shall  give  you  the  four  truths  which  will 
teach  you  the  eightfold  path  of  righteousness.  Do  you 
desire  to  be  admitted  to  the  brotherhood  of  those  who 
devote  their  life  to  the  culture  of  the  mind  seeking  for 
the  highest  bliss  attainable?  "  ^ 

And  Rahula  replied  with  firmness  :   *'I  do."  ^ 

When  the  king  heard  that  Rahula  had  joined  the 
brotherhood  of  bhikshus  he  was  grieved.  He  had  lost 
Siddhartha  and  Ananda,  his  sons,  and  D6vadatta,  his 
nephew.  Now  his  grandson  had  been  taken  from  him, 
he  went  to  the  Blessed  One  and  spoke  to  him.  And 
the  Blessed  One  promised  that  henceforth  he  would  not 
ordain  any  minor  without  the  consent  of  his  parents  or 
guardians.  " 

XXX.  JETAVANA. 

Anathapindika,  the  friend  of  the  destitute  and  the 
supporter  of  orphans,  having  returned  home,  saw  the 
garden  of  the  heir-apparent,  Jeta,  with  its  green  groves 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    7 1 

and  limpid  rivulets,  and  thought :  *'  This  is  the  place 
which  will  be  most  suitable  as  a  vihara  for  the  fraternity 
of  the  Blessed  One. "  And  he  went  to  the  prince  and 
asked  for  leave  to  buy  the  ground.  i 

The  prince  was  not  inclined  to  sell  the  garden  for 
he  valued  it  highly.  He  at  first  refused  but  said  at 
last.  **  If  you  can  cover  it  with  gold,  then,  and  for  no 
other  price,  shall  you  have  it."  2 

Anathapindika  rejoiced  and  began  to  spread  his 
gold;  but  J  eta  said:  *'Spareyourself  trouble  for  I  will 
not  sell."  But  Anathapindika  insisted.  Thus  they 
differed  and  contended  until  they  resorted  to  the  magis- 
trate. 8 

Meanwhile  the  people  began  to  talk  of  the  unwonted 
proceeding  and  the  prince  hearing  more  of  the  details, 
and  knowing  that  Anathapindika  was  not  only  very 
wealthy,  but  also  straightforward  and  sincere,  inquired 
into  his  plans.  On  hearing  the  name  of  Buddha,  the 
prince  became  anxious  to  share  in  the  foundation  and 
he  accepted  only  one-half  of  the  gold,  saying :  "Yours 
is  the  land  but  mine  are  the  trees.  I  will  give  the  trees 
as  my  share  of  the  offering  to  Buddha."  * 

Then  Anathapindika  took  the  land  and  J  eta  the 
trees,  and  they  settled  them  in  trust  of  Shariputra.      * 

Having  made  the  foundation,  they  began  to  build 
the  hall  which  rose  loftily  in  due  proportions  according 
to  the  directions  which  Buddha  had  laid  down ;  and  it 
was  beautifully  decorated  with  appropriate  carvings.  ^ 

This  vihara  was  called  Jetavana,  and  the  friend  of 
the  orphans  invited  the  Lord  to  come  to  Shravasti  and 
receive  the  donation.  And  the  Blessed  One  left  Ka- 
pilavastu  and  came  to  Shravasti.  ^ 

While  the  Blessed  One  entered  Jetavana,  Anatha- 
pindika scattered  flowers  and  burned  incense,  and  as  a 


72  THE  GOSPEL  OF  BUDDHA. 

sign  of  the  gift  he  poured  water  from  a  golden  dragon 
pitcher,  saying,  "This  Jetavana  vihara  I  give  for  the 
use  of  the  brotherhood  throughout  the  world. "  * 

The  Blessed  One  received  the  gift  and  replied : 
"May  all  evil  influences  be  overcome ;  may  the  offering 
promote  the  kingdom  of  righteousness  and  be  a  per- 
manent blessing  to  mankind  in  general  and  especially 
also  to  the  giver."  ^ 

Then  the  king  Prasenajit,  hearing  that  the  Lord 
had  come,  went  in  his  royal  equipage  to  the  Jetavana 
vihara  and  saluted  the  Blessed  One  with  clasped 
hands,  saying  :  ^^ 

"Blessed  is  my  unworthy  and  obscure  kingdom 
that  it  has  met  with  so  great  a  fortune.  For  how  can 
calamities  and  dangers  befall  it  in  the  presence  of  the 
Lord  of  the  world,  the  Dharma  Raja,  the  King  of 
Truth.  11 

"Now  that  I  have  seen  your  sacred  features,  let 
me  partake  of  the  refreshing  waters  of  your  teach- 
ings. 12 

"Worldly  profit  is  fleeting  and  perishable,  but  re- 
ligious profit  is  eternal  and  inexhaustible.  A  worldly 
man,  though  a  king,  is  full  of  trouble,  but  even  a  com- 
mon man  who  is  holy  has  peace  of  mind. "  i^ 

Knowing  the  tendency  of  the  king's  heart,  weighed 
down  by  avarice  and  love  of  pleasure,  Buddha  seized 
the  opportunity  and  said  :  i* 

"Even  those  who,  by  their  evil  karma,  have  been 
bom  in  low  degree,  when  they  see  a  virtuous  man,  feel 
reverence  for  him.  How  much  more  must  an  inde- 
pendent king,  who  by  his  previous  conditions  of  life 
has  acquired  much  merit,  when  he  encounters  Bud- 
dha, conceive  reverence.  ^ 

"And  now  as  I  briefly  expound  the  law,  let  the 


FOUNDATION  OF  THE  KINGDOM  OF  RIGHTEOUSNESS.    73 

Maharaja  listen  and  weigh  my  words,  and  hold  fast 
that  which  I  deliver  !  i^ 

"Our  good  or  evil  deeds  follow  us  continually  like 
shadows.  " 

*'  That  which  is  most  needed  is  a  loving  heart  !     ^^ 

'*  Regard  your  people  as  we  do  an  only  son.  Do 
not  oppress  them,  do  not  destroy  them  ;  keep  in  due 
check  every  member  of  your  body,  forsake  unrighteous 
doctrine  and  walk  in  the  straight  path  ;  do  not  exalt 
yourself  by  trampling  down  others.  But  comfort  and 
befriend  the  suffering.  ^ 

**  Neither  ponder  much  on  kingly  dignity,  nor  listen 
to  the  smooth  words  of  flatterers.  20 

'*  There  is  no  profit  in  vexing  oneself  by  austeri- 
ties, but  meditate  on  Buddha  and  weigh  his  righteous 
law.  « 

"We  are  enclosed  on  all  sides  by  the  rocks  of  birth, 
old  age,  disease,  and  death,  and  only  by  considering 
and  practising  the  true  law  can  we  escape  from  this 
sorrow-piled  mountain.  ^ 

"What  profit,  then,  in  practising  iniquity?  23 

"All  who  are  wise  spurn  the  pleasures  of  the  body. 
They  loathe  lust  and  seek  to  promote  their  spiritual 
existence.  2* 

"When  a  tree  is  burning  with  fierce  flames,  how 
can  the  birds  congregate  therein?  Truth  cannot  dwell 
where  passion  lives.  Without  a  knowledge  of  this  the 
learned  man,  though  he  may  be  praised  as  a  sage,  is 
ignorant.  ^ 

*To  him  who  has  this  knowledge  true  wisdom 
dawns.  To  acquire  this  wisdom  is  the  one  aim  needed. 
To  neglect  it  implies  the  failure  of  life.  ^ 

"The  teachings  of  all  schools  should  centre  here, 
for  without  it  there  is  no  reason.  ^ 


74  THE  GOSPEL  OF  BUDDHA. 

**  This  truth  is  not  for  the  hermit  alone ;  it  concerns 
every  human  being,  priest  and  layman  alike.  There  is 
no  distinction  between  the  monk  who  has  taken  the 
vows,  and  the  man  of  the  world  living  with  his  family. 
There  are  hermits  who  fall  into  perdition,  and  there 
are  humble  householders  who  mount  to  the  rank  of 
rishis.  ^ 

"The  tide  of  lust  is  a  danger  common  to  all;  it 
carries  away  the  world.  He  who  is  involved  in  its  ed- 
dies finds  no  escape.  But  wisdom  is  the  handy  boat, 
reflexion  is  the  rudder.  The  slogan  of  religion  calls 
you  to  the  rescue  of  your  soul  from  the  assaults  of 
Mara,  the  enemy.  29 

"Since  it  is  impossible  to  escape  the  result  of  our 

deeds,  let  us  practise  good  works.  ^ 

**  Let  us  inspect  our  thoughts  that  we  do  no  evil,  for 

as  we  sow  so  shall  we  reap.  'i 

<*  There  are  ways  from  light  into  darkness  and  from 
darkness  into  light.  There  are  ways,  also,  from  the 
gloom  into  deeper  darkness,  and  from  the  dawn  into 
brighter  light.  The  wise  man  will  use  the  light  he  has 
to  receive  more  light.  He  will  constantly  advance  to 
the  knowledge  of  the  truth.  32 

"Exhibit  true  superiority  by  virtuous  conduct  and 
the  exercise  of  reason ;  meditate  deeply  on  the  vanity 
of  earthly  things,  and  understand  the  fickleness  of  life.^ 

**  Elevate  the  mind,  and  seek  sincere  faith  with  firm 
purpose;  transgress  not  the  rules  of  kingly  conduct,  and 
let  your  happiness  depend,  not  upon  external  things, 
but  upon  your  own  mind.  Thus  you  will  lay  up  a  good 
name  for  distant  ages  and  will  secure  the  favor  of  the 
Tathagata."  ^ 

The  king  listened  with  reverence  and  remembered 
all  the  words  of  Buddha  in  his  heart.  ^ 


CONSOLIDATION  OF  BUDDHA'S 
RELIGION. 


XXXI.  jtVAKA,  THE  PHYSICIAN. 

10NG  before  the  Blessed  One  had  attained  enllght- 
j  enment,  self-mortification  had  been  the  custom 
among  those  who  earnestly  sought  for  salvation.  Their 
final  aim  appeared  to  them  the  deliverance  of  the  soul 
from  all  bodily  necessities,  and  finally  from  the  body 
itself.  Thus  they  avoided  everything  that  might  be  a 
luxury  in  food,  shelter,  and  clothing,  and  lived  like  the 
beasts  in  the  woods.  Some  went  naked,  while  others 
wore  the  rags  cast  away  upon  cemeteries  or  dung- 
heaps.  * 

When  the  Blessed  One  retired  from  the  world,  he 
recognised  at  once  the  error  of  the  naked  ascetics,  and 
considering  the  indecency  of  their  habit,  clad  himself 
in  cast-off  rags.  2 

Having  attained  enlightenment  and  rejected  all  un- 
necessary self-mortifications,  the  Blessed  One  and  his 
bhikshus  continued  for  a  long  time  to  wear  the  cast-off 
rags  of  cemeteries  and  dung-hills.  ^ 

Then  it  happened  that  the  bhikshus  were  visited 
with  diseases  of  all  kinds,  and  the  Blessed  One  allowed 
them  and  explicitly  ordered  the  use  of  medicines,  and 
among  them  he  even  enjoined,  whenever  needed,  the 
use  of  unguents.  * 


76  THE  GOSPEL  OF  BUDDHA. 

One  of  the  brethren  suffered  from  a  sore  on  his  foot, 
and  the  Blessed  One  enjoined  the  bhikshus  to  wear 
foot-coverings.  ' 

Now  it  happened  that  a  disease  befell  the  body  of 
the  Blessed  One  himself,  and  Ananda  went  to  Jivaka, 
physician  to  Bimbisara,  the  king.  • 

And  Jivaka,  a  faithful  believer  in  the  Holy  One, 
ministered  unto  the  Blessed  One  with  medicines  and 
baths  until  the  body  of  the  Blessed  One  was  completely 
restored.  "^ 

At  that  time,  Pradyota,  king  of  Ujjayini,  was  suffer- 
ing from  jaundice,  and  Jivaka,  the  physician  to  Bimbi- 
sara raja,  was  consulted.  When  king  Pradyota  had  been 
restored  to  health,  he  sent  to  Jivaka  a  suit  of  the  most 
excellent  cloth.  And  Jivaka  said  to  himself :  **This 
suit  is  made  of  the  best  cloth,  and  nobody  is  worthy 
to  receive  it  but  the  Blessed  One,  the  perfect  and 
holy  Buddha,  or  the  Magadha  king,  Sainya  Bimbi- 
sara." 8 

Then  Jivaka  took  that  suit  and  went  to  the  place 
where  the  Blessed  One  was ;  having  approached  him, 
and  having  respectfully  saluted  the  Blessed  One,  he 
sat  down  near  him  and  said  :  **  Lord,  I  ask  a  boon  of 
the  Blessed  One."  » 

Buddha  replied  :  **TheTathagatas,  Jivaka,  do  not 
grant  boons  before  they  know  what  they  are. "  '° 

Jivaka  said  :  **  Lord  it  is  a  proper  and  unobjection- 
able demand."  " 

*' Speak,  Jivaka,"  said  the  Blessed  One.  " 

*'  Lord  of  the  world,  the  Blessed  One  wears  only 
robes  made  of  rags  taken  from  a  dust  heap  or  a  cem- 
etery, and  so  does  the  fraternity  of  bhikshus.  Now, 
Lord,  this  suit  has  been  sent  to  me  by  king  Pradyota, 
which  is  the  best  and  most  excellent,  and  the  first  and 


CONSOLIDATION  OP  BUDDHA's  RELIGION.  77 

the  most  precious,  and  the  noblest  that  can  be  found. 
Lord  of  the  world,  may  the  Blessed  One  accept  from 
me  this  suit,  and  may  he  allow  the  fraternity  of  bhik- 
shus  to  wear  lay  robes. "  ^ 

The  Blessed  One  accepted  the  suit,  and  after  hav- 
ing delivered  a  religious  discourse,  he  addressed  the 
bhikshus  thus :  i* 

**  He  who  likes  may  wear  cast-off  rags,  but  he  who 
likes  may  accept  lay  robes.  Whether  you  are  pleased 
with  the  one  or  with  the  other,  I  shall  approve  it. "     ^^ 

When  the  people  at  Rajagriha  heard,  *  *  The  Blessed 
One  has  allowed  the  bhikshus  to  wear  lay  robes," 
those  who  were  willing  to  bestow  gifts  became  glad. 
And  in  one  day  many  thousands  of  robes  were  pre- 
sented at  Rajagriha  to  the  bhikshus.  ^" 


XXXII.  BUDDHA'S  PARENTS  ATTAIN  NIRVANA. 

When  Shuddodana  had  grown  old,  he  fell  sick  and 
sent  for  his  son  to  come  and  see  him  once  more  before 
he  died  ;  and  the  Blessed  One  came  and  stayed  at  the 
sick-bed,  and  Shuddodana  having  attained  the  perfect 
enlightenment  died  in  the  arms  of  the  Blessed  One.    ^ 

And  it  is  said  that  the  Blessed  One,  for  the  sake  of 
preaching  to  his  mother  Maya-devi,  ascended  to  heaven 
and  dwelled  with  the  devas.  Having  concluded  his 
pious  mission,  he  returned  to  the  earth  and  went  about 
again,  converting  those  who  listened  to  his  teachings.* 


XXXIII.  WOMEN  ADMITTED  TO  THE  SANGHA. 

Yashodhara  had  three  times  requested  of  Buddha 
that  she  might  be  admitted  to  theSangha,  but  her  wish 


78  THE  GOSPEL  OF  BUDDHA. 

was  not  granted.  Now  Prajapati,  the  foster-mother  of 
the  Blessed  One,  in  the  company  of  Yashodhara,  and 
many  other  women,  went  to  the  Tathagata  entreating 
him  earnestly  to  let  them  take  the  vows  and  be  or- 
dained as  disciples  of  Buddha.  ^ 

And  the  Blessed  One,  seeing  their  zeal  for  the  truth, 
could  no  longer  resist,  and  he  accepted  them  as  his 
disciples.  * 

Prajapati  was  the  first  woman  that  became  a  dis- 
ciple of  Buddha  and  received  the  ordination  as  a  bhik- 
shuni.  • 


XXXrV.  THE  BHIKSHUS'  CONDUCT  TOWARD  WOMEN. 

The  bhikshus  came  to  the  Blessed  One  and  asked 
him :  ^ 

'*0  Tathagata,  our  Lord  and  Master,  what  conduct 
toward  women  do  you  prescribe  to  the  shramanas  who 
have  left  the  world?"  » 

And  the  Blessed  One  said  :  ' 

**  Guard  against  looking  on  a  woman.  * 

**If  you  see  a  woman,  let  it  be  as  though  you  saw 
her  not,  and  have  no  conversation  with  her.  * 

"  If,  after  all,  you  must  speak  with  her,  let  it  be 
with  a  pure  heart,  and  think  to  yourself,  *  I  as  a  shra- 
mana  will  live  in  this  sinful  world  as  the  spotless  leaf 
of  the  lotus,  unsoiled  by  the  mud  in  which  it  grows.'  • 

**If  the  woman  be  old,  regard  her  as  your  mother, 
if  young,  as  your  sister,  if  very  young,  as  your  child.  '' 

**  The  shramana  who  looks  at  a  woman  as  a  woman, 
or  touches  her  as  a  woman  has  broken  his  vow  and  is 
no  longer  a  disciple  of  the  Shakyamuni.  ^ 

**The  power  of  lust  is  great  with  men,  and  is  to  be 


CONSOLIDATION  OF  BUDDHA's  RELIGION,  79 

feared  withal ;  take  then  the  bow  of  earnest  persever- 
ance, and  the  sharp  arrow-points  of  wisdom.  ^ 

**  Cover  your  head  with  the  helmet  of  right  thought, 
and  fight  with  fixed  resolve  against  the  five  desires.   ^" 

*'  Lust  beclouds  a  man's  heart,  when  it  is  confused 
with  woman's  beauty,  and  the  mind  is  dazed.  " 

**  Better  far  with  red-hot  irons  bore  out  both  your 
eyes,  than  encourage  in  yourselves  sensual  thoughts, 
or  look  upon  a  woman's  form  with  lustful  desires.       ^ 

**  Better  fall  into  the  fierce  tiger's  mouth,  or  under 
the  sharp  knife  of  the  executioner,  than  to  dwell  with 
a  woman  and  excite  in  yourself  lustful  thoughts.         " 

**A  woman  of  the  world  is  anxious  to  exhibit  her 
form  and  shape,  whether  walking,  standing,  sitting,  or 
sleeping.  Even  when  represented  as  a  picture,  she 
desires  to  captivate  with  the  charms  of  her  beauty,  and 
thus  to  rob  men  of  their  steadfast  heart !  i* 

*'  How  then  ought  you  to  guard  yourselves?  ^ 

"  By  regarding  her  tears  and  her  smiles  as  enemies, 
her  stooping  form,  her  hanging  arms,  and  all  her  dis- 
entangled hair  as  toils  designed  to  entrap  man's  heart.  ^^ 

**  Therefore,  I  say,  restrain  the  heart,  give  it  no 
unbridled  license."  ^ 


XXXV.  VISHAKHA. 

Vishakha,  a  wealthy  woman  in  Shravasti  who  had 
many  children  and  grandchildren,  had  given  to  the 
order  the  Purvarama  or  Eastern  Garden,  and  was  the 
first  to  become  a  matron  of  the  lay  sisters.  ^ 

When  the  Blessed  One  stayed  at  Shravasti,  Vi- 
shakha went  up  to  the  place  where  the  Blessed  One 
was,  and  tendered  Him  an  invitation  to  take  his  meal 
at  her  house,  which  the  Blessed  One  accepted.  * 


8o  THE  GOSPEL  OF  BUDDHA. 

And  a  heavy  rain  fell  during  the  night  and  the  next 
morning ;  and  the  bhikshus  doffed  their  robes  to  keep 
them  dry  and  let  the  rain  fall  upon  their  bodies.  * 

When  on  the  next  day  the  Blessed  One  had  fin- 
ished his  meal,  she  took  her  seat  at  his  side  and  spoke 
thus  :  **  Eight  are  the  boons,  Lord,  which  I  beg  of  the 
Blessed  One."  * 

Said  the  Blessed  One:  **The  Tathagatas,  O  Vi- 
shakha,  grant  no  boons  unless  they  know  what  they 


are. 


5 


Vishakha  replied:  "Proper,  Lord,  and  unobjec- 
tionable are  the  boons  I  ask."  * 

Having  received  permission  to  ask  the  boons,  Vi- 
shakha said  :  "I  desire.  Lord,  through  all  my  life  long 
to  bestow  robes  for  the  rainy  season  on  the  Sangha,  and 
food  for  incoming  bhikshus,  and  food  for  outgoing 
bhikshus,  and  food  for  the  sick,  and  food  for  those  who 
wait  upon  the  sick,  and  medicine  for  the  sick,  and  a 
constant  supply  of  rice-milk  for  the  Sangha,  and  bath- 
ing robes  for  the  bhikshunis,  the  sisters."  ' 

Said  Buddha:  "But  what  circumstance  is  it,  O 
Vishakha,  that  you  have  in  view  in  asking  these  eight 
boons  of  the  Tathagata?  "  ^ 

And  Vishakha  replied  :  • 

"  I  gave  command.  Lord,  to  my  maid-servant,  say- 
ing, '  Go  thou  and  announce  to  the  fraternity  that  the 
meal  is  ready.'  And  my  maid  went,  but  when  she 
came  to  the  vihara,  she  observed  that  the  bhikshus 
had  doffed  their  robes,  while  it  was  raining,  and  she 
thought :  *  These  are  not  bhikshus,  but  naked  ascetics 
letting  the  rain  fall  on  them. '  So  she  returned  to  me 
and  reported  accordingly,  and  I  had  to  send  her  a  sec- 
ond time.  Impure,  Lord,  is  nakedness,  and  revolting. 
It  was  this  circumstance,  Lord,  that  I  had  in  view  in 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  8 1 

desiring  to  provide  the  Sangha  my  life  long  with  spe- 
cial garments  for  use  in  the  rainy  season.  lo 

*'As  to  my  second  wish,  Lord,  an  incoming  bhik- 
shu,  not  being  able  to  take  the  direct  roads,  and  not 
knowing  the  places  where  food  can  be  procured,  comes 
on  his  way  wearied  out  by  seeking  for  alms.  It  was 
this  circumstance.  Lord,  that  I  had  in  view  in  desiring  to 
provide  the  Sangha  my  life  long  with  food  for  incoming 
bhikshus.  ii 

''Thirdly,  Lord,  an  outgoing  bhikshu,  while  seek- 
ing about  for  alms,  may  be  left  behind,  or  may  arrive 
too  late  at  the  place  whither  he  desires  to  go,  and  will 
set  out  on  the  road  in  weariness.  ^ 

"Fourthly,  Lord,  if  a  sick  bhikshu  does  not  obtain 
suitable  food,  his  sickness  may  increase  upon  him,  and 
he  may  die.  ^ 

<*  Fifthly,  Lord,  a  bhikshu  who  is  waiting  upon  the 
sick  will  lose  his  opportunity  of  going  out  to  seek  food 
for  himself.  " 

**  Sixthly,  Lord,  if  a  sick  bhikshu  does  not  obtain 
suitable  medicines,  his  sickness  may  increase  upon 
him,  and  he  may  die.  ^ 

'*  Seventhly,  Lord,  I  have  heard  that  the  Blessed 
One  has  praised  rice-milk,  because  it  gives  readiness 
of  mind,  dispels  hunger  and  thirst ;  it  is  wholesome  for 
the  healthy  as  nourishment,  and  for  the  sick  as  a  medi- 
cine. Therefore  I  desire  to  provide  the  Sangha  my 
life  long  with  a  constant  supply  of  rice-milk.  ^* 

**  Finally,  Lord,  the  bhikshunis  are  in  the  habit  of 
bathing  in  the  river  Achiravati  with  the  courtesans,  at 
the  same  landing-place,  and  naked.  And  the  courte- 
sans. Lord,  ridicule  the  bhikshunis,  saying,  *  What  is 
the  good,  ladies,  of  your  maintaining  chastity  when 
you  are  young?   When  you  are  old,  maintain  chastity 


82  THE  GOSPEL  OF  BUDDHA, 

then;  thus  will  you  be  obtainers  of  both  ends.'  Im- 
pure, Lord,  is  nakedness  for  a  woman,  disgusting,  and 
revolting.  ^^ 

"These  are  the  circumstances,  Lord,  that  I  had  in 
view. "  18 

The  Blessed  One  said:  "But  what  was  the  advan- 
tage you  had  in  view  for  yourself,  O  Vishakha,  in  ask- 
ing these  eight  boons  of  the  Tathagatha?  "  " 

Vishakha  replied  :  ^ 

"Bhikshus  who  have  spent  the  rainy  seasons  in 
various  places  will  come,  Lord,  to  Shravasti  to  visit 
the  Blessed  One.  And  on  coming  to  the  Blessed  One 
they  will  ask,  saying  :  *  Such  and  such  a  bhikshu.  Lord, 
has  died.  What,  now,  is  his  destiny?'  Then  will  the 
Blessed  One  explain  that  he  has  attained  the  fruits  of 
conversion ;  that  he  has  entered  Nirvana  or  attained 
arhantship,  as  the  case  may  be.  ^^ 

"And  I,  going  up  to  them,  shall  ask,  *Was  that 
brother,  Sirs,  one  of  those  who  had  formerly  been  at 
Shravasti?*  If  they  reply  to  me,  *He  has  formerly 
been  at  Shravasti,'  then  shall  I  arrive  at  the  conclusion, 
*  For  a  certainty  did  that  brother  enjoy  either  the  robes 
for  the  rainy  season,  or  the  food  for  the  incoming  bhik- 
shus,  or  the  food  for  the  outgoing  bhikshus,  or  the 
food  for  the  sick,  or  the  food  for  those  that  wait  upon 
the  sick,  or  the  medicine  for  the  sick,  or  the  constant 
supply  of  rice-milk.  *  22 

"Then  will  gladness  spring  up  within  me;  thus 
gladdened,  joy  will  come  to  me ;  and  so  rejoicing  all 
my  frame  will  be  at  peace.  Being  thus  at  peace  I  shall 
experience  a  blissful  feeling  of  content ;  and  in  that 
bliss  my  heart  will  be  at  rest.  That  will  be  to  me  an 
exercise  of  my  moral  sense,  an  exercise  of  my  moral 
powers,  an  exercise  of  the  seven  kinds  of  wisdom  I 


CONSOLIDATION  OF  BUDDHA*S  RELIGION.  83 

This,  Lord,  was  the  advantage  I  had  in  view  for  myself 
in  asking  those  eight  boons  of  the  Blessed  One."        ^ 

The  Blessed  One  said  :  **  It  is  well,  it  is  well,  Vi- 
shakha.  Thou  hast  done  well  in  asking  these  eight 
boons  of  the  Tathagata  with  such  advantages  in  view. 
Charity  bestowed  upon  those  who  are  worthy  of  it  is 
like  good  seeds  sown  on  a  good  soil  that  yields  an 
abundance  of  fruits.  But  alms  given  to  those  who  are 
yet  under  the  tyrannical  yoke  of  the  passions  are  like 
a  seed  deposited  in  a  bad  soil.  The  passions  of  the 
receiver  of  the  alms  choke,  as  it  were,  the  growth  of 
merits."  « 

And  the  Blessed  One  gave  thanks  to  Vishakha  in 
these  verses :  ^^ 

**  Whatsoever  donation  a  woman  upright  in  life,  a 
disciple  of  the  Happy  One,  may  bestow  in  gladness  of 
heart  and  without  stint,  her  gift  is  heavenly,  destruc- 
tive of  sorrow,  and  productive  of  bliss.  *• 

*'A  blissful  life  does  she  attain,  entering  upon  the 
path  that  is  free  from  corruption  and  impurity ;  ^ 

"Aiming  at  good,  happy  does  she  become  ;  and  she 
rejoices  in  her  charitable  actions."  ^ 

XXXVI.    THE  UPAVASATHA  AND  PrAtIMOKSHA. 

Sainya  Bimbisara,  the  Magadha  king,  retired  from 
the  world  and  led  a  religious  life.  And  he  observed 
that  there  were  Brahmanical  sects  in  Rajagriha  keep- 
ing sacred  certain  days,  and  the  people  went  to  their 
meeting-houses  and  listened  to  their  sermons.  * 

Concerning  the  need  of  keeping  regular  days  for 
retirement  from  worldly  labors  and  religious  instruc- 
tion, the  king  went  to  the  Blessed  One  and  said  :  "The 
Parivrajaka,  who  belong  to  the  Tirthika  school,  pros- 


84  THE  GOSPEL  OF  BUDDHA. 

per  and  gain  adherents  because  they  keep  the  eighth 
day  and  also  the  fourteenth  or  fifteenth  day  of  each 
half-month.  Would  it  not  be  advisable  for  the  rev- 
erend brethren  of  the  Sangha  also  to  assemble  on  days 
duly  appointed  for  that  purpose?"  2 

And  the  Blessed  One  commanded  the  bhikshus  to 
assemble  on  the  eighth  day  and  also  on  the  fourteenth 
or  fifteenth  day  of  each  half-month,  and  to  devote  these 
days  to  religious  exercises.  ^ 

This  is  the  Upavasatha  or  Sabbath  of  the  disciples 
of  Buddha.  * 

Now,  the  bhikshus,  in  obedience  to  the  rule  laid 
down  by  the  Blessed  One,  assembled  in  the  vihara  on 
the  day  appointed,  and  the  people  went  to  hear  the 
dharma,  but  they  were  greatly  disappointed,  for  the 
bhikshus  remained  silent  and  delivered  no  discourse.  ^ 

When  the  Blessed  One  heard  of  it,  he  ordered 
the  bhikshus  to  recite  the  Pratimoksha,  which  is  the 
ceremony  of  disburdenment ;  and  he  commanded  them 
to  make  confession  of  their  trespasses  so  as  to  receive 
the  absolution  of  the  order.  ^ 

For  a  fault,  if  there  be  one,  should  be  confessed  by 
the  bhikshu  who  remembers  it  and  desires  to  be 
cleansed.  For  a  fault  when  confessed  shall  be  light 
to  him.  ^ 

And  the  Blessed  One  said:  **The  Pratimoksha 
must  be  recited  in  this  way:  ^ 

**  Let  a  competent  and  venerable  bhikshu  make  the 
following  proclamation  to  the  Sangha :  *  May  the 
Sangha  hear  me  !  To-day  is  Upavasatha,  the  eighth,  or 
the  fourteenth  or  fifteenth  day  of  the  half-month.  If 
the  Sangha  is  ready,  let  the  Sangha  hold  the  Upava- 
satha service  and  recite  the  Pratimoksha.  I  will  re- 
cite the  Pratimoksha.  *  * 


CONSOLIDATION  OF  BUDDHA's  RELIGION.  85 

"And  the  bhikshus  shall  reply  :  *  We  hear  it  well 
and  fix  well  the  mind  on  it,  all  of  us.'  lo 

"Then  the  officiating  bhikshu  shall  continue  :  *  He 
who  has  committed  an  offence,  may  confess  it ;  if  there 
be  no  offence,  you  shall  remain  silent ;  from  your  be- 
ing silent  I  shall  understand  that  the  reverend  breth- 
ren are  free  from  offences.  ^ 

*'  *As  a  single  person  who  has  been  asked  a  ques- 
tion answers  it,  so  also,  if  before  an  assembly  like  this 
a  question  is  solemnly  proclaimed  three  times,  an  an- 
swer is  expected  :  if  a  bhikshu,  after  a  threefold  procla- 
mation, does  not  confess  an  existing  offence  which  he 
remembers,  he  commits  an  intentional  falsehood.       ^ 

**  *Now,  reverend  brethren,  an  intentional  false- 
hood has  been  declared  an  impediment  by  the  Blessed 
One.  Therefore,  by  a  bhikshu  who  has  committed  an 
offence,  and  remembers  it,  and  desires  to  become  pure, 
an  existing  offence  should  be  confessed ;  for  if  it  has 
been  confessed,  it  is  treated  duly.'  "  ^ 

XXXVII.  THE  SCHISM. 

While  the  Blessed  One  dwelt  at  Kaushambi,  a  cer- 
tain bhikshu  was  accused  of  having  committed  an  of- 
fence, and,  as  he  refused  to  acknowledge  it,  the  fra- 
ternity pronounced  against  him  a  sentence  of  expul- 
sion. ^ 

Now  that  bhikshu  was  erudite.  He  knew  the 
dharma,  had  studied  the  rules  of  the  order,  and  was 
wise,  learned,  intelligent,  modest,  conscientious,  and 
ready  to  submit  himself  to  discipline.  And  he  went  to 
his  companions  and  friends  among  the  bhikshus,  say- 
ing :  "This  is  no  offence,  friends,  this  is  no  reason  for 
a  sentence  of  expulsion.     I  am  not  guilty.     The  ver 


86  THE  GOSPEL  OF  BUDDHA. 

diet  is  unconstitutional  and  invalid.  Therefore  I  con- 
sider myself  still  as  a  member  of  the  order.  May  the 
venerable  brethren  assist  me  in  maintaining  my  right.  "^ 

Those  who  sided  with  the  expelled  brother  went  to 
the  bhikshus  who  had  pronounced  the  sentence,  say- 
ing :  "This  is  no  offence";  while  the  bhikshus  who 
had  pronounced  the  sentence  replied :  *'  This  is  an  of- 
fence. "  * 

Thus  altercations  and  quarrels  arose,  and  the  Sangha 
was  divided  into  two  parties,  reviling  and  slandering 
one  another.  * 

And  all  these  happenings  were  reported  to  the 
Blessed  One.  ^ 

Then  the  Blessed  One  went  to  the  place  where  the 
bhikshus  were  that  had  pronounced  the  sentence  of 
expulsion,  and  said  to  them  :  **Do  not  think,  O  bhik- 
shus, that  you  are  to  pronounce  expulsion  against  a 
bhikshu,  whatever  be  the  facts  of  the  case,  simply  by 
saying :  *  It  occurs  to  us  that  it  is  so,  and  therefore  we  are 
pleased  to  proceed  thus  against  our  brother. '  Let  those 
bhikshus  who  frivolously  pronounce  a  sentence  against 
a  brother  who  knows  the  dharma  and  the  rules  of  the 
order,  who  is  learned,  wise,  and  intelligent,  modest, 
conscientious,  and  ready  to  submit  himself  to  disci- 
pline, stand  in  awe  of  causing  divisions.  They  must 
not  pronounce  a  sentence  of  expulsion  against  a  brother 
merely  because  he  refuses  to  see  his  offence. "  * 

Then  the  Blessed  One  rose  and  went  to  the  breth- 
ren who  sided  with  the  expelled  brother  and  said  to 
them:  *'Do  not  think,  O  bhikshus,  that  if  you  have 
given  offence  you  need  not  atone  for  it,  thinking:  *We 
are  without  offence. '  When  a  bhikshu  has  committed 
an  offence,  which  he  considers  no  offence,  while  the 
fraternity  consider  him  as  guilty,  he  should  think  : 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  87 

*  These  brethren  know  the  dharma  and  the  rules  of  the 
order ;  they  are  learned,  wise,  intelligent,  modest,  con- 
scientious, and  ready  to  submit  themselves  to  disci- 
pline ;  it  is  impossible  that  they  should  on  my  account 
act  with  selfishness  or  in  malice  or  in  delusion  or  in 
fear.'  Let  him  stand  in  awe  of  causing  divisions,  and 
rather  acknowledge  his  offence  on  the  authority  of  his 
brethren."  » 

Both  parties  continued  to  hold  Upavasatha  and 
perform  official  acts  independently  of  one  another ;  and 
when  their  deportment  was  related  to  the  Blessed  One, 
he  ruled  that  the  holding  of  Upavasatha  and  the  per- 
formance of  official  acts  were  lawful,  unobjectionable, 
and  valid  for  both  parties.  For  he  said  :  "the  bhik- 
shus  who  side  with  the  expelled  brother  form  a  different 
communion  from  those  who  pronounced  the  sentence. 
There  are  venerable  brethren  in  both  parties.  As  they 
do  not  agree,  let  them  hold  Upavasatha  and  perform 
official  acts  separately."  8 

And  the  Blessed  One  reprimanded  the  litigious  bhik- 
shus  saying  to  them  :  ^ 

'*  Vulgar  people  make  much  noise;  but  who  can 
be  blamed  when  divisions  arise  in  the  Sangha?  Hatred 
is  not  appeased  in  those  who  think  :  *  He  has  reviled 
me,  he  has  wronged  me,  he  has  injured  me.'  ^^ 

**For  not  by  hatred  is  hatred  appeased.  Hatred 
is  appeased  by  not-hatred.     This  is  an  eternal  law.    ^^ 

**  There  are  some  who  do  not  know  the  need  of  self- 
restraint  ;  if  they  are  quarrelsome  we  may  excuse  their 
behavior.  But  those  who  know  better,  should  learn 
to  live  in  concord.  ^ 

**  If  a  man  finds  a  wise  friend  who  lives  righteously 
and  is  constant  in  his  character,  he  may  live  with  him, 
overcoming  all  dangers,  happy  and  mindful.  ^ 


88  THE  GOSPEL  OF  BUODHa. 

**But  if  he  finds  not  a  friend  who  lives  righteously 
and  is  constant  in  his  character,  let  him  rather  walk 
alone  like  a  king  who  leaves  his  empire  and  the  cares 
of  his  empire  behind  him  to  lead  a  life  of  retirement 
like  a  lonely  elephant  in  the  forest.  ^* 

**With  fools  there  is  no  companionship.  Rather 
than  to  live  with  men  who  are  selfish,  vain,  litigious, 
and  obstinate  let  a  man  walk  alone."  ^ 

And  the  Blessed  One  thought  to  himself:  ''It  is 
no  easy  task  to  instruct  these  headstrong  and  infatuate 
fools. "    And  he  rose  from  his  seat  and  went  away.     ^* 


XXXVIII.  THE  RE-ESTABLISHMENT  OF  CONCORD. 

The  dispute  between  the  parties  not  being  settled, 
the  Blessed  One  left  Kaushambi,  and  wandering  from 
place  to  place  he  at  last  came  to  Shravasti.  ^ 

And  in  the  absence  of  the  Blessed  One  the  quarrels 
grew  worse,  so  that  the  lay  devotees  of  Kaushambi  be- 
came annoyed  and  they  said  :  "  These  litigious  monks 
are  a  great  nuisance  and  will  bring  upon  us  misfor- 
tunes. Worried  by  their  altercations  the  Blessed  One 
is  gone,  and  has  selected  another  abode  for  his  resi- 
dence. Let  us,  therefore,  neither  salute  the  bhikshus 
nor  support  them.  They  are  not  worthy  of  wearing 
yellow  robes,  and  must  either  propitiate  the  Blessed 
One,  or  return  to  the  world. "  * 

And  the  bhikshus  of  Kaushambi,  when  no  longer 
honored  and  no  longer  supported  by  the  lay  devotees, 
began  to  repent  and  said  :  "Let  us  go  to  the  Blessed 
One  and  have  him  settle  the  question  of  our  disagree- 
ment." • 


CONSOUDATION  OF  BUDDHA*S  RELIGION.  89 

And  both  parties  went  to  Shravasti  to  the  Blessed 
One.  And  the  venerable  Shariputra,  having  heard  of 
their  arrival,  addressed  the  Blessed  One  and  said : 
"These  litigious,  disputatious,  and  quarrelsome  bhik- 
shus  of  Kaushambi,  the  authors  of  dissensions,  have 
come  to  Shravasti.  How  am  I  to  behave,  O  Lord,  to- 
ward those  bhikshus. "  * 

**Do  not  scold  them,  Shariputra,"  said  the  Blessed 
One,  **for  harsh  words  are  pleasant  to  no  one.  As- 
sign separate  dwelling-places  to  each  party  and  treat 
them  with  impartial  justice.  Listen  with  patience  to 
both  parties.  He  alone  who  weighs  both  sides  is  called 
a  muni.  When  both  parties  have  presented  their  case, 
let  the  Sangha  come  to  an  agreement  and  declare  the 
establishment  of  concord."  ^ 

And  PrajapatT  the  matron  asked  the  Blessed  One 
for  advice,  and  the  Blessed  One  said  :  **  Let  both  par- 
ties enjoy  the  gifts  of  lay  members,  be  they  robes  or 
food,  as  they  may  need,  and  let  no  one  receive  any  no- 
ticeable preference  over  the  other. "  * 

And  the  venerable  Upali,  having  approached  the 
Blessed  One  asked  concerning  the  re-establishment  of 
peace  in  the  Sangha  :  '*  Would  it  be  right,  O  Lord," 
said  he,  **that  the  Sangha,  to  avoid  further  disputa- 
tions, should  declare  the  restoration  of  concord  without 
inquiring  into  the  matter  of  the  quarrel?  "  ' 

And  the  Blessed  One  said  :  8 

"  If  the  Sangha  declares  the  re-establishment  of 
concord  without  having  inquired  into  the  matter,  the 
declaration  is  neither  right  nor  lawful.  ^ 

''There  are  two  ways  of  re-establishing  concord ; 
one  is  in  the  letter,  and  the  other  one  is  in  the  spirit 
and  in  the  letter.  lo 

**If  the  Sangha  declares  the  re-establishment  of 


go  THE  GOSPEL  OF  BUDDHA. 

concord  without  having  inquired  into  the  matter,  the 
peace  is  concluded  in  the  letter  only.  But  if  theSangha 
after  having  inquired  into  the  matter  and  gone  to  the 
bottom  of  it  decides  to  declare  the  re-establishment  of 
concord,  the  peace  is  concluded  in  the  spirit  and  also 
in  the  letter.  ^^ 

<*The  concord  re-established  in  the  spirit  and  in 
the  letter  is  alone  right  and  lawful. "  ^^ 

And  the  Blessed  One  addressed  the  bhikshus  and 
told  them  the  story  of  Prince  Dirghayu.     He  said  :    ^^ 

**In  former  times,  there  lived  at  Benares  a  power- 
ful king  whose  name  was  Brahmadatta  of  Kashi;  and  he 
went  to  war  against  Dirgheti,  the  king  of  Kosala,  for 
he  thought,  *  The  kingdom  of  Kosala  is  small  and  Dir- 
gheti will  not  be  able  to  resist  my  armies.*  " 

*'And  Dirgheti,  seeing  that  resistance  was  impos- 
sible against  the  great  host  of  the  king  of  Kashi,  fled, 
leaving  his  little  kingdom  in  the  hands  of  Brahmadatta, 
and  having  wandered  from  place  to  place,  he  came  at 
last  to  Benares,  and  lived  there  with  his  consort  in  a 
potter's  dwelling  outside  the  town.  ^ 

**And  the  queen  bore  him  a  son  and  they  called  him 
Dirghayu.  ^' 

*  *  When  Dirghayu  had  grown  up,  the  king  thought  to 
himself  :  '  King  Brahmadatta  has  done  us  great  harm, 
and  he  is  fearing  our  revenge  ;  he  will  seek  to  kill  us. 
Should  he  find  us  he  will  slay  us  all  three.*  And  he 
sent  his  son  away,  and  Dirghayu  having  received  a 
good  education  from  his  father,  applied  himself  dili- 
gently to  learn  all  arts,  becoming  very  skilful  and  wise." 

*'At  that  time  the  barber  of  king  Dirgheti  dwelt  at 
Benares,  and  he  saw  the  king,  his  former  master,  and 
being  of  an  avaricious  nature  betrayed  him  to  king 
Brahmadatta.  ^ 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  QI 

'*  When  Brahmadatta,  the  king  of  Kashi  heard  that 
the  fugitive  king  of  Kosala  lived  with  his  wife,  un- 
known and  in  disguise,  a  quiet  life  in  a  potter's  dwell- 
ing, he  ordered  him  and  his  queen  to  be  bound  and 
executed ;  and  the  sheriff  to  whom  the  order  was  given 
seized  king  Dirgheti  and  led  him  to  the  place  of  exe- 
cution. ^ 

*'  While  the  captive  king  was  led  through  the  streets 
of  Benares  he  saw  his  son  who  had  returned  to  visit 
his  parents,  and,  careful  not  to  betray  the  presence  of 
his  son,  yet  anxious  to  communicate  to  him  his  last 
advice,  he  cried :  *  O  Dirghayu,  my  son  !  Do  not  look 
long,  do  not  look  short,  for  not  by  hatred  is  hatred  ap- 
peased; hatred  is  appeased  by  not-hatred  only.*         ^o 

**  The  king  of  Kosala  was  executed  together  with  his 
wife,  but  Dirghayu  their  son  bought  strong  wine  and 
made  the  guards  drunk.  When  the  night  arrived  he 
laid  the  bodies  of  his  parents  upon  a  funeral  pyre  and 
burned  them  with  all  honors  and  religious  rites.  ^i 

**  When  king  Brahmadatta  heard  of  it,  he  became 
afraid,  for  he  thought,  *  Dirghayu,  the  son  of  king  Dir- 
ghSti,  will  take  revenge  for  the  death  of  his  parents, 
and  if  he  espies  a  favorable  occasion,  he  will  assassi- 
nate me. '  ^ 

"Young  Dirghayu  went  to  the  forest  and  wept  to  his 
heart's  content.  Then  he  wiped  his  tears  and  returned 
to  Benares.  Hearing  that  assistants  were  wanted  in 
the  royal  elephants'  stable,  he  offered  his  services  and 
was  engaged  by  the  master  of  the  elephants.  ^ 

"And  it  happened  that  the  king  heard  a  sweet  voice 
ringing  through  the  night  and  singing  to  the  lute  a 
beautiful  song  that  gladdened  his  heart.  And  having 
inquired  among  his  attendants  who  the  singer  might 


92  THE  GOSPEL  OF  BUDDHA. 

be,  was  told  that  the  master  of  the  elephants  had  in 
his  service  a  young  man  of  great  accomplishments,  and 
beloved  by  all  his  comrades.  They  said,  '  He  was  wont 
to  sing  to  the  lute,  and  he  must  have  been  the  singer 
that  gladdened  the  heart  of  the  king.  *  24 

"And  the  king  ordered  the  young  man  before  him 
and,  being  much  pleased  with  Dirghayu,  gave  him  em- 
ployment in  the  royal  castle.  Observing  how  wisely 
the  youth  acted,  how  modest  he  was  and  yet  punctili- 
ous in  the  performance  of  his  work,  the  king  very  soon 
gave  him  a  position  of  trust.  25 

**Now  it  came  to  pass  that  the  king  went  a  hunting 
and  became  separated  from  his  retinue,  young  Dirghayu 
alone  remaining  with  him.  And  the  king  worn  out 
from  the  hunt  laid  his  head  into  the  lap  of  young  Dir- 
ghayu and  slept.  26 

"And  Dirghayu  thought :  *  This  king  Brahmadatta 
has  done  us  great  injury ;  he  robbed  us  of  our  kingdom 
and  slew  my  father  and  my  mother.  He  is  now  in  my 
power. '    Thinking  thus  he  unsheathed  his  sword.      27 

"Then  Dirghayu  thought  of  the  last  words  of  his 
father :  '  Do  not  look  long,  do  not  look  short.  For 
not  by  hatred  is  hatred  appeased.  Hatred  is  appeased 
by  not-hatred  alone.  *  Thinking  thus,  he  put  his  sword 
back  into  the  sheath.  28 

"The  king  became  restless  in  his  sleep  and  he  awoke, 
and  when  the  youth  asked  '  Why  do  you  look  fright- 
ened, O  king?*  he  replied  :  *  My  sleep  is  always  rest- 
less because  I  often  dream  that  young  Dirghayu  comes 
upon  me  with  his  sword.  While  I  lay  here  with  my 
head  in  your  lap  I  dreamed  the  dreadful  dream  again ; 
and  I  awoke  full  of  terror  and  alarm. '  29 

"  Then  the  youth  laying  his  left  hand  upon  the  de- 
fenceless king's  head  and  with  his  right  hand  drawing 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  93 

his  sword  said  :  *  I  am  Dirghayu,  the  son  of  king  Dir- 
gh6ti,  whom  you  have  robbed  of  his  kingdom  and  slain 
together  with  his  wife,  my  mother.  The  time  of  re- 
venge has  come.'  ^ 

**  The  king  seeing  himself  at  the  mercy  of  young  Dir- 
ghayu raised  his  hands  and  said  :  *  Grant  me  my  life, 
my  dear  Dirghayu,  grant  me  my  life,  my  dear  Dir- 
ghayu ! '  " 

*'And  Dirghayu  said  without  bitterness  or  ill-will. 
*  How  can  I  grant  you  your  life,  O  king,  since  my  life 
is  endangered  by  you.  It  is  you,  O  king,  who  must 
grant  me  my  life. '  ^ 

*'And  the  king  said  :  *  Well,  my  dear  Dirghayu,  then 
grant  me  my  life,  and  I  will  grant  you  your  life.  *        ^ 

**Thus,  king  Brahmadatta  of  Kashi  and  young  Dir- 
ghayu granted  each  other  life  and  took  each  other's 
hands  and  swore  an  oath  not  to  do  any  harm  to  each 
other.  ** 

"And  king  Brahmadatta  of  Kashi  said  to  young  Dir- 
ghayu :  *  Why  did  your  father  say  to  you  in  the  hour 
of  his  death :  "Do  not  look  long,  do  not  look  short,  for 
hatred  is  not  appeased  by  hatred.  Hatred  is  appeased 
by  not-hatred  alone," — what  did  your  father  mean  by 
that?'  ^ 

"  The  youth  replied  :  '  When  my  father,  O  king,  in 
the  hour  of  his  death  said  :  "Not  long,"  he  meant  let 
not  your  hatred  last  long.  And  when  my  father  said, 
"Not  short,"  he  meant.  Do  not  be  hasty  to  fall  out  with 
your  friends.  And  when  he  said,  "  For  not  by  hatred 
is  hatred  appeased;  hatred  is  appeased  by  not-hatred," 
he  meant  this  :  You  have  killed  my  father  and  mother, 
O  king.  If  I  should  deprive  you  of  life,  then  your  par- 
tisans would  deprive  me  of  life ;  my  partisans  again 
would  deprive  those  of  life.     Thus  by  hatred,  hatred 


94  THE  GOSPEL  OF  BUDDHA. 

would  not  be  appeased.  But  now,  O  king,  you  have 
granted  me  my  life,  and  I  have  granted  you  your  life ; 
thus  by  not-hatred  hatred  has  been  appeased.'  ^ 

**  Then  king  Brahmadatta  of  Kashi  thought:  '  How 
wise  is  young  Dirghayu  that  he  understands  in  its  full 
extent  the  meaning  of  what  his  father  spoke  so  con- 
cisely. '  ^^ 

**And  the  king  gave  him  back  his  father's  troops  and 
vehicles,  his  realm,  his  treasuries,  and  store-houses, 
and  gave  him  his  daughter  in  marriage. "  ^ 

When  the  Blessed  One  had  told  this  story  to  the 
bhikshus,  he  dismissed  them.  ^ 

And  the  bhikshus  met  in  conference  and  investi- 
gated the  question  of  their  dissensions,  and  having 
come  to  the  bottom  of  the  matter,  the  concord  of  the 
Sangha  was  re-established.  ^ 


XXXIX.  THE  BHIKSHUS  REBUKED. 

And  it  happened  that  the  Blessed  One  walked  up 
and  down  in  the  open  air  unshod.  ^ 

When  the  elders  saw  that  the  Blessed  One  walked 
unshod,  they  put  away  their  shoes  and  did  likewise. 
But  the  novices  did  not  mind  the  example  of  their  elders 
and  kept  their  feet  covered.  * 

Some  of  the  brethren  noticed  the  irreverent  beha- 
vior of  the  novices  and  told  the  Blessed  One ;  and  the 
Blessed  One  rebuked  the  novices  and  said  :  **  If  the 
brethren,  even  now,  while  I  am  yet  living,  show  so 
little  respect  and  courtesy  to  one  another,  what  will 
they  do  when  I  have  passed  away?  * 

"And  the  Blessed  One  was  filled  with  anxiety  for 
the  welfare  of  the  truth ;  and  he  continued :  * 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  95 

<*Even  the  laymen,  O  bhikshus,  who  move  in  the 
world,  pursuing  some  handicraft  that  they  may  pro- 
cure them  a  living,  will  be  respectful,  affectionate,  and 
hospitable  to  their  teachers.  Do  you,  therefore,  O 
bhikshus,  so  let  your  light  shine  forth,  that  you,  hav- 
ing left  the  world  and  devoted  your  entire  life  to  reli- 
gion and  to  religious  discipline,  may  observe  the  rules 
of  decency,  be  respectful,  affectionate,  and  hospitable 
to  your  teachers  and  superiors,  or  those  who  rank  as 
your  teachers  and  superiors.  Your  demeanor,  O  bhik- 
shus, will  not  conduce  to  the  conversion  of  the  uncon- 
verted, and  to  the  increase  of  the  number  of  the  faith- 
ful. It  will  serve,  O  bhikshus,  to  repel  the  uncon- 
verted and  estrange  them."  * 

XL.  DEVADATTA. 

When  DSvadatta,  the  son  of  the  Suprabuddha,  and 
a  brother  of  Yashodhara,  became  a  disciple,  he  cher- 
ished the  hope  of  attaining  the  same  distinctions  and 
honors  as  Gautama  Siddhartha.  His  ambitions  being 
disappointed,  he  conceived  in  his  heart  a  jealous  ha- 
tred, and,  attempting  to  excel  the  Perfect  One  in  vir- 
tue, he  found  fault  wjth  his  regulations  and  reproved 
them  as  too  lenient.  * 

D8vadatta  went  to  Rajagriha  and  gained  the  ear  of 
Ajatashatru,  the  son  of  king  Bimbisara.  And  Ajata- 
shatru  built  a  new  vihara  for  Devadatta,  and  founded  a 
sect  whose  disciples  were  pledged  to  severe  rules  and 
self-mortification.  ^ 

Soon  afterwards  the  Blessed  One  himself  came  to 
Rajagriha  and  stayed  at  the  Venuvana  vihara.  * 

Devadatta  called  on  the  Blessed  One,  requesting 
him  to  sanction  his  rules  of  greater  stringency,  in  which 


96  THE  GOSPEL  OF  BUDDHA. 

a  greater  holiness  might  be  procured.  *'  The  body, "  he 
said,  *'  consists  of  its  thirty- two  parts  and  has  no  divine 
attributes.  It  is  conceived  in  sin  and  born  in  corrup- 
tion. Its  attributes  are  liability  to  pain  and  the  disso- 
lution of  what  is  impermanent.  It  is  the  receptacle 
of  karma  which  is  the  curse  of  our  former  existences  ; 
it  is  the  dwelling-place  of  sin  and  diseases  and  its  or- 
gans constantly  discharge  disgusting  secretions.  Its 
end  is  death  and  its  goal  the  charnel  house.  Such  being 
the  condition  of  the  body  it  behooves  us  to  treat  it  as 
a  carcass  full  of  abomination  and  to  clothe  it  in  such 
rags  only  as  have  been  gathered  in  cemeteries  or  upon 
dung-hills."  4 

The  Blessed  One  said  :  *'  Truly,  the  body  is  full  of 
impurity  and  its  end  is  the  charnel  house,  for  it  is  im- 
permanent and  destined  to  be  dissolved  into  its  ele- 
ments. But  being  the  receptacle  of  karma,  it  lies  in 
your  power  to  make  it  a  vessel  of  truth  and  not  of  sin. 
It  is  not  good  to  indulge  in  th&  pleasures  of  the  body, 
but  neither  is  it  good  to  neglect  our  bodily  needs  and 
to  heap  filth  upon  impurities.  The  lamp  that  is  not 
cleansed  and  not  filled  with  oil  will  be  extinguished, 
and  a  body  that  is  unkempt,  unwashed,  and  weakened 
by  penance  will  not  be  a  fit  receptacle  for  the  light  of 
truth.  Your  rules  will  not  lead  the  disciples  on  the 
middle  path  which  I  have  taught.  Certainly,  no  one 
can  be  prevented  from  keeping  more  stringent  rules, 
if  he  sees  fit  to  do  so,  but  they  should  not  be  imposed 
upon  any  one,  for  they  are  unnecessary. "  ^ 

Thus  the  Tathagata  refused  Devadatta's  proposi- 
tion ;  and  Devadatta  left  Buddha  and  went  into  the 
vihara  speaking  evil  of  the  Lord's  path  of  salvation  as 
too  lenient  and  altogether  insufficient.  • 

When  the  Blessed  One  heard  of  Devadatta's  in- 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  97 

trigues,  he  said  :  ''Amongst  men  there  Is  no  one  who 
is  not  blamed.  People  blame  him  who  sits  silent  and 
him  who  speaks,  they  also  blame  the  man  who  preaches 
the  middle  path. "  ^ 

Devadatta  instigated  Ajatashatru  to  plot  against  his 
father  Bimbisara,  the  king,  to  make  himself  king  in  the 
latter's  place ;  and  Bimbisara  died  leaving  the  kingdom 
of  Magadha  to  his  son  Ajatashatru.  ^ 

The  new  king  listened  to  the  evil  advice  of  Deva- 
datta, and  he  gave  orders  to  take  the  life  of  the  Tatha- 
gata.  However,  the  murderers  sent  out  to  kill  the 
Lord  could  not  perform  their  wicked  deed,  and  became 
converted  as  soon  as  they  saw  him  and  listened  to  his 
preaching.  The  rock  hurled  down  from  a  precipice 
upon  the  great  Master  split  in  twain,  and  both  pieces 
passed  by  without  doing  him  harm.  The  wild  elephant 
let  loose  to  destroy  the  Lord,  became  gentle  in  hiu 
presence  ;  and  Ajatashatru,  suffering  greatly  from  the 
pangs  of  his  conscience,  went  to  the  Blessed  One  and 
sought  peace  in  his  distress.  • 

The  Blessed  One  received  Ajatashatru  kindly  and 
taught  him  the  way  of  salvation  ;  but  Devadatta  still 
tried  to  become  the  founder  of  a  religious  school  of  his 
own.  " 

Devadatta  did  not  succeed  in  his  plans  and  having 
been  abandoned  by  many  of  his  disciples,  he  fell  sick, 
and  he  repented.  He  entreated  those  who  had  re- 
mained with  him  to  carry  his  litter  to  Buddha,  say- 
ing :  ''Take  me,  children,  take  me  to  him;  though 
I  have  done  evil  to  him,  I  am  his  brother-in-law.  For 
the  sake  of  our  relationship  Buddha  will  save  me." 
And  they  obeyed,  although  reluctantly.  " 

And  Devadatta  in  his  impatience  to  see  the  Blessed 
One  rose  from  his  litter  while  his  carriers  were  wash- 


98  THE  GOSPEL  OF  BUDDHA. 

ing  their  hands.  But  his  feet  burned  under  him  ;  he 
sank  to  the  ground ;  and  having  repeated  the  praise 
of  Buddha  died.  " 


XLI.  THE  GOAL. 

And  the  Blessed  One  addressed  the  bhikshus :       * 

**It  is  through  not  understanding  the  four  noble 
truths,  O  bhikshus,  that  we  had  to  wander  so  long  in 
the  weary  path  of  samsara,  both  you  and  I.  * 

'*  Through  contact  the  soul  is  born  from  sensation, 
and  is  reborn  by  a  reproduction  of  its  form.  Starting 
from  the  simplest  forms  of  life,  it  rises  and  falls  ac- 
cording to  deeds,  but  the  aspirations  of  a  Bodhisattva 
pursue  the  straight  path  of  wisdom  and  righteousness, 
until  they  reach  perfect  enlightenment  in  the  Buddha.'' 

'*A11  creatures  are  what  they  are  through  the  karma 
of  their  deeds  done  in  former  and  in  present  exist- 
ences. * 

**The  rational  nature  of  man  is  the  spark  of  en- 
lightenment, which,  however,  once  procured  will  re- 
main a  lasting  possession.  But  new  births  are  required 
to  insure  an  ascent  to  the  summit  of  existence,  where 
the  unmeasurable  light  of  moral  comprehension  is 
gained  which  is  the  source  of  all  righteousness.  ^ 

"Having  attained  this  higher  birth,  I  have  found 
the  truth  and  taught  you  the  noble  path  that  leads  to 
the  glad  city  of  peace.  ® 

*'  I  have  shown  you  the  way  to  the  lake  of  Ambro- 
sia, which  washes  away  sinful  desire.  ' 

"  I  have  given  you  the  refreshing  drink  called  the 
perception  of  truth,  and  he  who  drinks  it  becomes  free 
from  excitement,  passion,  and  wrong-doing.  ^ 

**The  very  gods  envy  the  bliss  of  him  who  has  es- 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  99 

caped  from  the  floods  of  passion  and  climbed  the  shores 
of  Nirvana.  His  heart  is  cleansed  from  all  defilement 
and  free  from  all  illusion.  • 

**  He  is  like  unto  the  lotus  which  grows  in  the  wa- 
ter yet  not  a  drop  of  water  adheres  to  its  petals.         ^^ 

"  The  man  who  walks  in  the  noble  path  lives  in 
the  world,  and  yet  his  heart  is  not  defiled  by  worldly 
desires.  " 

'*As  a  mother,  even  at  the  risk  of  her  own  life,  pro- 
tects her  son,  her  only  son,  so  he  cultivates  good-will 
without  measure  among  all  beings.  ^ 

'*  Let  a  man  remain  steadfastly  in  this  state  of  mind, 
whether  he  is  standing  or  walking,  awake  or  asleep, 
suffering  from  sickness,  or  enjoying  good  health,  living 
or  dying  :  for  this  state  of  heart  is  the  best  in  the 
world.  ^ 

''He  who  does  not  see  the  four  noble  truths  has 
still  a  long  path  to  traverse  by  repeated  births  through 
the  desert  of  ignorance  with  its  mirages  of  illusion  and 
through  the  morasses  of  sin.  ^* 

**But  now  they  are  grasped,  the  cause  of  further 
migrations  and  aberrations  is  removed.  The  goal  is 
reached.  The  craving  of  selfishness  is  destroyed,  and 
the  truth  is  attained.  " 

*'Thisistrue  deliverance;  this  is  salvation;  this 
is  heaven  and  the  bliss  of  a  life  immortal."  ^' 


XLII.    MIRACLES  FORBIDDEN. 

Jyotishka,  the  son  of  Subhadra,  was  a  householder 
living  in  Rajagriha.  Having  received  a  precious  bowl 
of  sandal- wood  decorated  with  jewels,  he  erected  a  long 
pole  before  his  house  and  put  the  bowl  on  its  top  with 
this  legend  :   '*  Should  a  shramana  take  this  bowl  down 


lOO  THE  GOSPEL  OF  BUDDHA. 

without  using  a  ladder  or  a  stick  with  a  hook,  but  by- 
magic  power,  he  shall  receive  whatever  he  desires.  '*   ^ 

And  the  people  came  to  the  Blessed  One,  full  of 
wonder  and  their  mouths  overflowing  with  praise,  say- 
ing :  *' Great  is  the  Tathagata.  His  disciples  perform 
miracles.  Kashyapa,  the  disciple  of  Buddha,  saw  the 
bowl  on  Jyotishka's  pole,  and,  stretching  out  his  hand, 
he  took  it  down,  carrying  it  away  in  triumph  to  the 
vihara."  « 

When  the  Blessed  One  heard  what  had  happened, 
he  went  to  Kashyapa,  and,  breaking  the  bowl  to  pieces, 
forbade  his  disciples  to  perform  miracles  of  any  kind.  ^ 

Soon  after  this  it  happened  that  in  one  of  the  rainy 
seasons  many  bhikshus  were  staying  in  the  Vriji  terri- 
tory during  a  famine.  And  one  of  the  bhikshus  pro- 
posed to  his  brethren  that  they  should  praise  one  an- 
other to  the  householders  of  the  village,  saying  :  ' '  This 
bhikshu  is  a  saint ;  he  has  seen  celestial  visions ;  and 
that  bhikshu  possesses  supernatural  gifts ;  he  can  work 
miracles."  And  the  villagers  said  :  **  It  is  lucky,  very 
lucky  for  us,  that  such  saints  are  spending  the  rainy 
season  with  us. "  And  they  gave  willingly  and  abun- 
dantly, and  the  bhikshus  prospered  and  did  not  suffer 
from  the  famine.  * 

When  the  Blessed  One  heard  it,  he  told  Ananda  to 
call  the  bhikshus  together,  and  he  asked  them  :  **Tell 
me,  O  bhikshus,  when  does  a  bhikshu  cease  to  be  a 
bhikshu?"  6 

And  Shariputra  replied  :  • 

"An  ordained  disciple  must  not  commit  any  un- 
chaste act.  The  disciple  who  commits  an  unchaste  act 
is  no  longer  a  disciple  of  the  Shakyamuni.  ' 

"Again,  an  ordained  disciple  must  not  take  except 
what  has  been  given  him.    The  disciple  who  takes,  be 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  lOI 

it  SO  little  as  a  penny's  worth,  is  no  longer  a  disciple 
of  the  Shakyamuni.  ^ 

**And  lastly,  an  ordained  disciple  must  not  know- 
ingly and  malignantly  deprive  any  harmless  creature  of 
life,  not  even  an  earth-worm  or  an  ant.  The  disciple 
who  knowingly  and  malignantly  ^epri^es  any  harmless 
creature  of  its  life  is  no  longer  a,  disciple  of  the  Shaky*- . 
muni.  •  '    '  '^ 

"These  are  the  three  great  prohibitions."  ^® 

And  the  Blessed  One  addressed  the  bhikshus  and 
said :  " 

"There  is  another  great  prohibition  which  I  pro- 
claim to  you :  " 

"An  ordained  disciple  must  not  boast  of  any  super- 
human perfection.  The  disciple  who  with  evil  intent 
and  from  covetousness  boasts  of  a  superhuman  per- 
fection, be  it  celestial  visions  or  miracles,  is  no  longer 
a  disciple  of  the  Shakyamuni.  ^ 

"I  forbid  you,  O  bhikshus,  to  employ  any  spells  or 
supplications,  for  they  are  useless,  since  the  law  of 
karma  governs  all  things.  He  who  attempts  to  per- 
form miracles  has  not  understood  the  doctrine  of  the 
Tathagata."  i* 


XLIII.  THE  VANITY  OF  WORLDLINESS. 

There  was  a  poet  by  the  name  of  Che  who  had  ac- 
quired the  spotless  eye  of  truth,  and  he  believed  in 
Buddha,  whose  doctrine  gave  him  peace  of  mind  and 
comfort  in  the  hour  of  affliction.  i 

And  it  happened  that  an  epidemic  swept  over  the 
country  in  which  he  lived,  so  that  many  died,  and  the 
people  were  terrified.     Some  of  them  trembled  with 


I02  THE  GOSPEL  OF  BUDDHA. 

fright,  and  in  anticipation  of  their  fate  were  smitten 
with  all  the  horrors  of  death  before  they  died,  while 
others  began  to  be  merry,  shouting  loudly,  **Let  us 
enjoy  ourselves  to-day,  for  we  know  not  whether  to- 
morrow we  shall  live  ";  yet  was  their  laughter  no  gen- 
u*in>5  gladness,  ^rit  a  mere  pretence  and  affectation.     ^ 

Among  all'the'se  worldly  men  and  women  trembling 
^^ith  Anxiety,  thfi  Buddhist  poet  lived  in  the  time  of 
the  pestilence,  as  usual,  calm  and  undisturbed,  helping 
wherever  he  could  and  ministering  unto  the  sick,  sooth- 
ing their  pains  by  medicine  and  religious  consolation.  ^ 

And  a  man  came  to  him  and  said  :  ^ 

**  My  heart  is  nervous  and  excited,  for  I  see  people 
die.  I  am  not  anxious  about  others,  but  I  tremble  be- 
cause of  myself.     Help  me  ;  cure  me  of  my  fear."      * 

The  poet  replied  :  '*  There  is  help  for  him  who  has 
compassion  on  others,  but  there  is  no  help  for  thee 
so  long  as  thou  clingest  to  thine  own  self  alone.  Hard 
times  try  the  souls  of  men  and  teach  them  righteousness 
and  charity.  Canst  thou  witness  these  sad  sights  around 
thee  and  still  be  filled  with  selfishness  ?  Canst  thou 
see  thy  brothers,  sisters,  and  friends  suffer,  yet  not  for- 
get the  petty  cravings  and  lust  of  thy  own  heart?"      * 

Observing  the  desolation  in  the  soul  of  the  pleasure- 
seeking  man,  the  Buddhist  poet  composed  this  song 
and  taught  it  to  the  brethren  in  the  vihara :  ^ 

"Unless  you  take  refuge  in  Buddha  and  find  rest  in  Nirvina 
Everything  is  vanity — desolation  and  vanity. 
To  see  the  world  is  idle,  and  to  enjoy  life  is  empty. 
The  world,  including  man,  is  but  like  a  phantom,  and  the  hope  of 
heaven  is  as  a  mirage.  ^ 

The  worldling  seeks  pleasures  fattening  himself  like  a  caged  fowl. 
But  the  Buddhist  saint  flies  up  to  the  sun  like  the  wild  crane. 
The  fowl  in  the  coop  has  food  but  will  soon  be  boiled  in  the  pot. 


I03 

No  provisions  are  given  to  the  wild  crane,  but  the  heavens  and  the 
earth  are  his."  • 

The  poet  said  :  *'  The  times  are  hard  and  teach  the 
people  a  lesson ;  yet  do  they  not  heed  it."  And  he 
composed  another  poem  on  the  vanity  of  worldliness :  ^" 

"It  is  good  to  reform,  and  it  is  good  to  exhort  people  to  reform. 

The  things  of  the  world  will  be  all  swept  away. 

Let  others  be  busy  and  buried  with  care. 

My  mind  all  unvexed  shall  be  pure.  u 

After  pleasures  they  hanker  and  find  no  satisfaction  ; 

Riches  they  covet  and  can  never  have  enough. 

They  are  like  unto  puppets  held  up  by  a  string. 

When  the  string  breaks  they  come  down  with  a  shock.  ^ 

In  the  domain  of  death  there  are  neither  great  nor  small ; 

Neither  gold  nor  silver  is  used,  nor  precious  jewels. 

No  distinction  is  made  between  the  high  and  the  low. 

And  daily  the  dead  are  buried  beneath  the  fragrant  sod.  " 

Look  at  the  sun  setting  behind  the  western  hills. 

You  lie  down  to  rest,  but  soon  the  cock  will  announce  mom. 

Reform  to-day  and  do  not  wait  until  it  be  too  late. 

Do  not  say  it  is  early,  for  the  time  quickly  passes  by.  ^* 

It  is  good  to  reform  and  it  is  good  to  exhort  people  to  reform, 
It  is  good  to  lead  a  righteous  life  and  take  refuge  in  Buddha's  name. 
Your  talents  may  reach  to  the  skies,  your  wealth  may  be  untold — 
But  all  is  in  vain  unless  you  attain  the  peace  of  Nirvdna."  ^^ 


XLIV.  SECRECY  AND  PUBLICITY. 

Buddha  said:  ** Three  things,  O  disciples,  secrecy 
is  characteristic  of :  love  affairs,  priestly  wisdom,  and 
all  aberrations  from  the  path  of  truth.  ^ 

"Women  who  are  in  love,  O  disciples,  seek  secrecy 
and  shun  publicity ;  priests  who  claim  to  be  in  posses- 
sion of  special  revelations,  O  disciples,  seek  secrecy 


I04  THE  GOSPEL  OF  BUDDHA. 

and  shun  publicity;  all  those  who  stray  from  the  path 
of  truth,  O  disciples,  seek  secrecy  and  shun  publicity.  ^ 

**  Three  things,  O  disciples,  shine  before  the  world 
and  cannot  be  hidden.     What  are  the  three  ?  * 

"  The  moon,  O  disciples,  illumines  the  world  and 
cannot  be  hidden ;  the  sun,  O  disciples,  illumines  the 
world  and  cannot  be  hidden  ;  and  the  truth  proclaimed 
by  the  Tathagata  illumines  the  world  and  cannot  be 
hidden.  These  three  things,  O  disciples,  illumine  the 
world  and  cannot  be  hidden.  There  is  no  secrecy 
about  them."  * 

XLV.    THE  ANNIHILATION  OF  SUFFERING. 

And  Buddha  said  :  ''What,  my  friends,  is  evil?  * 
*'  Killing,  my  friends,  is  evil ;  stealing  is  evil ;  yield- 
ing to  sexual  passion  is  evil ;  lying  is  evil ;  slandering 
is  evil ;  abuse  is  evil ;  gossip  is  evil ;  envy  is  evil ; 
hatred  is  evil ;  to  cling  to  false  doctrine  is  evil ;  all 
these  things,  my  friends,  are  evil.  * 

"And  what,  my  friends,  is  the  root  of  evil?  ^ 

** Desire  is  the  root  of  evil;  hatred  is  the  root  of 
evil ;  illusion  is  the  root  of  evil ;  these  things  are  the 
root  of  evil.  * 

"What,  however,  is  good?  ^ 

"Abstaining  from  theft  is  good  ;  abstaining  from 
sensuality  is  good  ;  abstaining  from  falsehood  is  good; 
abstaining  from  slander  is  good ;  suppression  of  un- 
kindness  is  good  ;  abandoning  gossip  is  good  ;  letting 
go  all  envy  is  good  ;  dismissing  hatred  is  good  ;  obe- 
dience to  the  truth  is  good  ;  all  these  things  are  good.  ^ 
"And  what,  my  friends,  is  the  root  of  the  good?  ^ 
"  Freedom  from  desire  is  the  root  of  the  good ;  free- 
dom from  hatred  and  freedom  from  illusion  ;  these 
things,  my  friends,  are  the  root  of  the  good.  ® 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  I05 

*<What,  however,  O  brethren,  is  suffering?  What 
is  the  origin  of  suffering?  What  is  the  annihilation 
of  suffering?  ^ 

*' Birth  is  suffering;  old  age  is  suffering;  disease 
is  suffering  ;  death  is  suffering  ;  sorrow  and  misery  are 
suffering  ;  affliction  and  despair  are  suffering ;  to  be 
united  with  loathsome  things  is  suffering  ;  the  loss  of 
that  which  we  love  and  the  failure  in  attaining  that 
which  is  longed  for  are  suffering ;  all  these  things,  O 
brethren,  are  suffering.  ^^ 

<*  And  what,  O  brethren,  is  the  origin  of  suffering  ?^i 

**  It  is  lust,  passion,  and  the  thirst  for  existence  that 
yearns  for  pleasure  everywhere,  leading  to  a  continual 
rebirth  !  It  is  sensuality,  desire,  selfishness;  all  these 
things,  O  brethren,  are  the  origin  of  suffering.  ^^ 

''And  what  is  the  annihilation  of  suffering?  ^ 

*' The  radical  and  total  annihilation  of  this  thirst 
and  the  abandonment,  the  liberation,  the  deliverance 
from  passion ;  that,  O  brethren,  is  the  annihilation  of 
suffering.  " 

"And  what,  O  brethren,  is  the  path  that  leads  to 
the  annihilation  of  suffering?  ^^ 

**  It  is  the  holy  eightfold  path  that  leads  to  the  an- 
nihilation of  suffering,  which  consists  of,  right  views, 
right  decision,  right  speech,  right  action,  right  living, 
right  struggling,  right  thoughts,  and  right  meditation.  ^^ 

''In  so  far,  O  friends,  as  a  noble  youth  thus  recog- 
nises suffering  and  the  origin  of  suffering,  as  he  recog- 
nises the  annihilation  of  suffering,  and  the  path  that 
leads  to  the  annihilation  of  suffering,  radically  forsak- 
ing passion,  subduing  wrath,  annihilating  the  vain  con- 
ceit of  the  "I-am,"  leaving  ignorance,  and  attaining 
to  enlightenment,  he  will  make  an  end  of  all  suffering 
even  in  this  life."  *^ 


I06  THE  GOSPEL  OF  BUDDHA. 


XLVI.  AVOIDING  THE  TEN  EVILS. 

Buddha  said :  **A11  acts  of  living  creatures  become 
bad  by  ten  things,  and  by  avoiding  the  ten  things  they 
become  good.  There  are  three  evils  of  the  body,  four 
evils  of  the  tongue,  and  three  evils  of  the  mind.  ^ 

**The  evils  of  the  body  are,  murder,  theft,  and 
adultery;  of  the  tongue,  lying,  slander,  abuse,  and  idle 
talk  ;  of  the  mind,  covetousness,  hatred,  and  error.    ^ 

**I  teach  you  to  avoid  the  ten  evils:  ' 

**I.  Kill  not,  but  have  regard  for  life.  * 

** II.  Steal  not,  neither  do  ye  rob;  but  help  every- 
body to  be  master  of  the  fruits  of  his  labor.  * 

**  III.  Abstain  from  impurity,  and  lead  a  life  of 
chastity.  * 

**IV.  Lie  not,  but  be  truthful.  Speak  the  truth 
with  discretion,  fearlessly  and  in  a  loving  heart.  ^ 

**V.  Invent  not  evil  reports,  neither  do  ye  repeat 
them.  Carp  not,  but  look  for  the  good  sides  of  your 
fellow-beings,  so  that  you  may  with  sincerity  defend 
them  against  their  enemies.  ^ 

**  VI.  Swear  not,  but  speak  decently  and  with  dig- 
nity. » 

"VII.  Waste  not  the  time  with  gossip,  but  speak 
to  the  purpose  or  keep  silence.  ^° 

**  VIII.  Covet  not,  nor  envy,  but  rejoice  at  the  for- 
tunes of  other  people.  *^ 

**  IX.  Cleanse  your  heart  of  malice  and  cherish  no 
hatred,  not  even  against  your  enemies ;  but  embrace 
all  living  beings  with  kindness.  ^ 

*<X.  Free  your  mind  of  ignorance  and  be  anxious 
to  learn  the  truth,  especially  in  the  one  thing  that  is 
needed,  lest  you  fall  a  prey  either  to  scepticism  or  to 


CONSOLIDATION  OF  BUDDHA'S  RELIGION.  107 

errors.  Scepticism  will  make  you  indifferent  and  er- 
rors will  lead  you  astray  so  that  you  shall  not  find  the 
noble  path  that  leads  to  life  eternal. "  ^ 

XLVII.  THE  PREACHER'S  MISSION. 

And  the  Blessed  One  said  to  his  disciples :  * 

"When  I  have  passed  away  and  can  no  longer  ad- 
dress you,  and  edify  your  minds  with  religious  dis- 
course, select  from  among  you  men  of  good  family  and 
education  to  preach  the  truth  in  my  stead.  And  let 
those  men  be  invested  with  the  robes  of  the  Tathagata, 
let  them  enter  into  the  abode  of  the  Tathagata,  and 
occupy  the  pulpit  of  the  Tathagata.  * 

*'  The  robe  of  the  Tathagata  is  sublime  forbearance 
and  patience.  The  abode  of  the  Tathagata  is  charity 
and  love  of  all  beings.  The  pulpit  of  the  Tathagata 
is  the  comprehension  of  the  good  law  in  its  abstract 
meaning  as  well  as  in  its  particular  application.  ' 

**The  preacher  must  propound  the  truth  with  un- 
shrinking mind.  He  must  have  the  power  of  persua- 
sion rooted  in  virtue  and  in  strict  fidelity  to  his  vows.* 

"The  preacher  must  keep  in  his  proper  sphere  and 
be  steady  in  his  course.  He  must  not  flatter  his  van- 
ity by  seeking  the  company  of  the  great.  Nor  must  he 
keep  company  with  persons  who  are  frivolous  and  im- 
moral. When  in  temptation,  he  should  constantly 
think  of  Buddha  and  he  will  conquer.  * 

"All  who  come  to  hear  the  doctrine,  the  preacher 
must  receive  with  benevolence,  and  his  sermon  must  be 
without  invidiousness.  * 

"The  preacher  must  not  be  prone  to  carp  at  others, 
or  to  blame  other  preachers  ;  nor  speak  scandal,  nor 
propagate  bitter  words.    He  must  not  mention  by  name 


Io8  THE  GOSPEL  OF  BUDDHA. 

Other  disciples  to  vituperate  them  and  reproach  their 
demeanor.  ' 

**Clad  in  a  clean  robe,  dyed  with  good  color,  with 
appropriate  undergarments,  he  must  ascend  the  pulpit 
with  a  mind  free  from  blame  and  at  peace  with  the 
whole  world.  ^ 

"He  must  not  take  delight  in  quarrelous  disputa- 
tions or  engage  in  controversies  so  as  to  show  the 
superiority  of  his  talents,  but  be  calm  and  composed.^ 

*'No  hostile  feelings  shall  reside  in  his  heart,  and 
he  must  never  abandon  the  disposition  of  charity  to- 
ward all  beings.  His  sole  aim  must  be  that  all  beings 
become  Buddhas.  ^^ 

**Let  the  preacher  apply  himself  with  zeal  to  his 
work,  and  the  Tathagata  will  show  to  him  the  body  of 
the  holy  law  in  its  transcendent  glory.  He  shall  be 
honored  as  one  whom  the  Tathagata  has  blessed.  The 
Tathagata  blesses  the  preacher  and  also  those  who 
reverently  listen  to  him  and  joyfully  accept  the  doc- 
trine. " 

**A11  those  who  receive  the  truth  will  find  perfect 
enlightenment.  And,  verily,  such  is  the  power  of  the 
doctrine  that  even  by  the  reading  of  a  single  stanza, 
or  by  reciting,  copying,  and  keeping  in  mind  a  single 
sentence  of  the  good  law,  persons  may  be  converted  to 
the  truth  and  enter  the  path  of  righteousness  which 
leads  to  deliverance  from  evil.  ^ 

**  Creatures  that  are  swayed  by  impure  passions, 
when  they  listen  to  the  voice,  will  be  purified.  The 
ignorant  who  are  infatuated  with  the  follies  of  the 
world  will,  when  pondering  on  the  profundity  of  the 
doctrine,  acquire  wisdom.  Those  who  act  under  the 
impulse  of  hatred  will,  when  taking  refuge  in  Buddha, 
be  filled  with  good-will  and  love.  ^ 


CONSOLIDATION  OF  BUDDHa's  RELIGION.  lOQ 

<*A  preacher  must  be  full  of  energy  and  cheerful 
hope,  never  tiring  and  never  despairing  of  final  suc- 
cess. '* 

*'A  preacher  must  be  like  a  man  who  in  quest  of 
water  digs  a  well  in  an  arid  tract  of  land.  So  long  as 
he  sees  that  the  sand  is  dry  and  white,  he  knows  that 
the  water  is  still  far  off.  But  let  him  not  be  troubled 
or  give  up  the  task  as  hopeless.  The  work  of  remov- 
ing the  dry  sand  must  be  done  so  that  he  can  dig  down 
deeper  into  the  ground.  And  often  the  deeper  he  has 
to  dig,  the  cooler  and  purer  and  more  refreshing  will 
the  water  be.  ^ 

**  When  after  some  time  of  digging  he  sees  that  the 
sand  becomes  moist,  he  accepts  it  as  a  foretoken  that 
the  water  is  near.  ^' 

*<  So  long  as  the  people  do  not  listen  to  the  words 
of  truth,  the  preacher  knows  that  he  has  to  dig  deeper 
into  their  hearts  ;  but  when  they  begin  to  heed  his 
words  he  apprehends  that  they  will  soon  attain  enlight- 
enment. " 

**Into  your  hands,  O  ye  men  of  good  family  and 
education  who  take  the  vow  of  preaching  the  words  of 
the  Tathagata,  the  Blessed  One  transfers,  intrusts,  and 
commands  the  good  law  of  truth.  ^ 

<*  Receive  the  good  law  of  truth,  keep  it,  read  and 
re-read  it,  fathom  it,  promulgate  it,  and  preach  it  to 
all  beings  in  all  the  quarters  of  the  universe.  ^ 

**The  Tathagata  is  not  avaricious,  nor  narrow- 
minded,  and  he  is  willing  to  impart  the  perfect  Buddha- 
knowledge  unto  all  who  are  ready  and  willing  to  re- 
ceive it.  Be  ye  like  unto  him.  Imitate  him  and  follow 
his  example  in  bounteously  giving,  showing,  and  be- 
stowing the  truth.  20 

**  Gather  round  you  hearers  who  love  to  listen  to 


no  THE  GOSPEL  OF  BUDDHA. 

the  benign  and  comforting  words  of  the  law  ;  rouse  the 
unbelievers  to  accept  the  truth  and  fill  them  with  de- 
light and  joy.  Quicken  them,  edify  them,  and  lift 
them  higher  and  higher  until  they  see  the  truth  face  to 
face  in  all  its  splendor  and  infinite  glory. "  ^^ 

When  the  Blessed  One  had  thus  spoken,  the  dis- 
ciples said :  " 

**0  thou  who  rejoicest  in  kindness  having  its  source 
in  compassion,  thou  great  cloud  of  good  qualities  and 
of  benevolent  mind,  thou  quenchest  the  fire  that  vex- 
eth  living  beings,  thou  pourest  out  nectar,  the  rain  of 
the  law  !  ^ 

**We  shall  do,  O  Lord,  what  the  Tathagata  com- 
mands. We  shall  fulfil  his  behest ;  the  Lord  shall  find 
us  obedient  to  his  words. "  ** 

And  this  vow  of  the  disciples  resounded  through 
the  universe,  and  like  an  echo  it  came  back  from  all 
the  Bodhisattvas  who  are  to  be  and  will  come  to  preach 
the  good  law  of  Truth  to  future  generations.  ^ 

And  the  Blessed  One  said:  **The  Tathagata  is 
like  unto  a  powerful  king  who  rules  his  kingdom  with 
righteousness,  but  being  attacked  by  envious  enemies 
goes  out  to  wage  war  against  his  foes.  When  the  king 
sees  his  soldiers  fighting  he  is  delighted  with  their 
gallantry  and  will  bestow  upon  them  donations  of  all 
kinds.  Ye  are  the  soldiers  of  the  Tathagata,  while  Mara, 
the  Evil  One,  is  the  enemy  who  must  be  conquered. 
And  the  Tathagata  will  give  to  his  soldiers  the  city  of 
Nirvana,  the  great  capital  of  the  good  law.  And  when 
the  enemy  is  overcome,  the  Dharma-raja,  the  great 
king  of  truth,  will  bestow  upon  all  his  disciples  the 
most  precious  crown  jewel  which  brings  perfect 
enlightenment,  supreme  wisdom,  and  undisturbed 
peace."  *• 


BUDDHA,  THE  TEACHER. 


XL VIII.  THE  DHARMAPADA. 

THIS  is  the  Dharmapada,  the  path  of  religion  pur- 
sued by  those  who  are  Buddha's  followers  :        ^ 

All  that  we  are  is  the  result  of  what  we  have  thought: 
it  is  founded  on  our  thoughts,  it  is  made  up  of  our 
thoughts.  ^ 

By  oneself  evil  is  done  ;  by  oneself  one  suffers ;  by 
oneself  evil  is  left  undone ;  by  oneself  one  is  purified. 
Purity  and  impurity  belong  to  oneself,  no  one  can 
purify  another.  ^ 

You  yourself  must  make  an  effort.  The  Tathagatas 
are  only  preachers.  The  thoughtful  who  enter  the  way 
are  freed  from  the  bondage  of  Mara.  * 

He  who  does  not  rouse  himself  when  it  is  time  to 
rise,  who,  though  young  and  strong,  is  full  of  sloth, 
whose  will  and  thoughts  are  weak,  that  lazy  and  idle 
man  will  never  find  the  way  to  enlightenment.  *» 

If  a  man  hold  himself  dear,  let  him  watch  himself 
carefully;  the  truth  guards  him  who  guards  his  self.    * 

If  a  man  makes  himself  as  he  teaches  others  to  be, 
then,  being  himself  subdued,  he  may  subdue  others ; 
one's  own  self  is  indeed  difficult  to  subdue.  ' 

If  one  man  conquers  in  battle  a  thousand  times  a 
thousand  men,  and  if  another  conquer  himself,  he  is 
the  greatest  of  conquerors.  * 


112  THE  GOSPEL  OF  BUDDHA. 

It  is  the  habit  of  fools,  be  they  laymen  or  members 
of  the  clergy,  to  think,  "this  is  done  by  me.  May 
others  be  subject  to  me.  In  this  or  that  transaction  a 
prominent  part  should  be  played  by  me. "  Fools  do  not 
care  for  the  duty  to  be  performed  or  the  aim  to  be 
reached,  but  think  of  their  self  alone.  Everything  is 
but  a  pedestal  of  their  vanity.  * 

Bad  deeds,  and  deeds  hurtful  to  ourselves,  are  easy 
to  do ;  what  is  beneficial  and  good,  that  is  very  diffi- 
cult to  do.  ^° 

If  anything  is  to  be  done,  let  a  man  do  it,  let  him 
attack  it  vigorously!  ^^ 

Before  long,  alas!  this  body  will  lie  on  the  earth, 
despised,  without  understanding,  like  a  useless  log; 
yet  our  thoughts  will  endure.  They  will  be  thought 
again,  and  will  produce  action.  Good  thoughts  will 
produce  good  actions,  and  bad  thoughts  will  produce 
bad  actions.  ^ 

Earnestness  is  the  path  of  immortality,  thought- 
lessness the  path  of  death.  Those  who  are  in  earnest 
do  not  die ;  those  who  are  thoughtless  are  as  if  dead 
already.  ^ 

Those  who  imagine  truth  in  untruth,  and  see  un- 
truth in  truth,  never  arrive  at  truth,  but  follow  vain 
desires.  They  who  know  truth  in  truth,  and  untruth 
in  untruth,  arrive  at  truth,  and  follow  true  desires.     ^* 

As  rain  breaks  through  an  ill-thatched  house,  pas- 
sion will  break  through  an  unreflecting  mind.  As  rain 
does  not  break  through  a  well-thatched  house,  passion 
will  not  break  through  a  well-reflecting  mind.  ^ 

Well-makers  lead  the  water  wherever  they  like ; 
fletchers  bend  the  arrow ;  carpenters  bend  a  log  of 
wood ;  wise  people  fashion  themselves ;  wise  people 
falter  not  amidst  blame  and  praise.     Having  listened 


BUDDHA,  THE  TEACHER.  II3 

to  the  law,  they  become  serene,  like  a  deep,  smooth, 
and  still  lake.  w 

If  a  man  speaks  or  acts  with  an  evil  thought,  pain 
follows  him  as  the  wheel  follows  the  foot  of  the  ox  that 
draws  the  carriage.  i' 

An  evil  deed  is  better  left  undone,  for  a  man  will 
repent  of  it  afterwards ;  a  good  deed  is  better  done, 
for  having  done  it  one  will  not  repent.  ^ 

If  a  man  commits  a  sin  let  him  not  do  it  again  ;  let 
him  not  delight  in  sin  ;  pain  is  the  outcome  of  evil.  If 
a  man  does  what  is  good,  let  him  do  it  again  ;  let  him 
delight  in  it ;  happiness  is  the  outcome  of  good.         ^ 

Let  no  man  think  lightly  of  evil,  saying  in  his  heart, 
**It  will  not  come  nigh  unto  me."  As  by  the  falling  of 
water-drops  a  water-pot  is  filled,  so  the  fool  becomes 
full  of  evil,  though  he  gather  it  little  by  little.  ^ 

Let  no  man  think  lightly  of  good,  saying  in  his 
heart,  *'  It  will  not  come  nigh  unto  me."  As  by  the  fall- 
ing of  water-drops  a  water-pot  is  filled,  so  the  wise  man 
becomes  full  of  good,  though  he  gather  it  little  by  little. ^^ 

He  who  lives  for  pleasure  only,  his  senses  uncon- 
trolled, immoderate  in  his  food,  idle,  and  weak,  him 
Mara,  the  tempter,  will  certainly  overthrow,  as  the 
wind  throws  down  a  weak  tree.  He  who  lives  without 
looking  for  pleasures,  his  senses  well-controlled,  mod- 
erate in  his  food,  faithful  and  strong,  him  Mara  will 
certainly  not  overthrow,  any  more  than  the  wind  throws 
down  a  rocky  mountain.  22 

The  fool  who  knows  his  foolishness,  is  wise  at  least 
so  far.  But  a  fool  who  thinks  himself  wise,  he  is  a  fool 
indeed.  28 

To  the  sinful  man  sin  appears  sweet  as  honey;  he 
looks  upon  it  as  pleasant  so  long  as  it  bears  no  fruit ; 
but  when  its  fruit  ripens,  then  he  looks  upon  it  as  sin. 


f  14  THE  GOSPEL  OF  BUDDHA. 

And  so  the  good  man  looks  upon  the  goodness  of  the 
dharma  as  a  burden  and  an  evil  so  long  as  it  bears  no 
fruit ;  but  when  its  fruit  ripens,  then  he  sees  its  good- 
ness. ^ 

A  hater  may  do  great  harm  to  a  hater,  or  an  enemy 
to  an  enemy;  but  a  wrongly-directed  mind  will  do 
greater  mischief  unto  himself.  A  mother,  a  father,  or 
any  other  relative  will  do  much  good ;  but  a  well- 
directed  mind  will  do  greater  service  unto  himself.     * 

He  whose  wickedness  is  very  great  brings  himself 
iown  to  that  state  where  his  enemy  wishes  him  to  be. 
He  himself  is  his  greatest  enemy.  Thus  a  creeper 
destroys  the  life  of  a  tree  on  which  it  finds  support.  ^ 

Do  not  direct  thy  thought  to  what  gives  pleasure, 
that  thou  mayest  not  cry  out  when  burning,  **This  is 
pain. "  The  wicked  man  bums  by  his  own  deeds,  as 
if  burnt  by  fire.  27 

Pleasures  destroy  the  foolish ;  the  foolish  man  by 
his  thirst  for  pleasures  destroys  himself  as  if  he  were 
his  own  enemy.  The  fields  are  damaged  by  hurricanes 
and  weeds  ;  mankind  is  damaged  by  passion,  by  hatred, 
by  vanity,  and  by  lust.  28 

Let  no  man  ever  take  into  consideration  whether  a 
thing  is  pleasant  or  unpleasant.  The  love  of  pleasure 
begets  grief  and  the  dread  of  pain  causes  fear  ;  he  who 
is  free  from  the  love  of  pleasure  and  the  dread  of  pain 
knows  neither  grief  nor  fear.  29 

He  who  gives  himself  to  vanity,  and  does  not  give 
himself  to  meditation,  forgetting  the  real  aim  of  life 
and  grasping  at  pleasure,  will  in  time  envy  him  who 
has  exerted  himself  in  meditation.  so 

The  fault  of  others  is  easily  perceived,  but  that  of 
oneself  is  difficult  to  perceive.     A  man  winnows  his 


BUDDHA,  THE  TEACHER.  II5 

neighbor's  faults  like  chaff,  but  his  own  fault  he  hides, 
as  a  cheat  hides  the  false  die  from  the  gambler.  '^ 

If  a  man  looks  after  the  faults  of  others,  and  is  al- 
ways inclined  to  take  offence,  his  own  passions  will 
grow,  and  he  is  far  from  the  destruction  of  passions.  ^ 

Not  about  the  perversities  of  others,  not  about  their 
sins  of  commission  or  omission,  but  about  his  own  mis- 
deeds and  negligences  alone  should  a  sage  be  wor- 
ried. » 

Good  people  shine  from  afar,  like  the  snowy  moun- 
tains ;  bad  people  are  not  seen,  like  arrows  shot  by 
night.  ** 

If  a  man  by  causing  pain  to  others,  wishes  to  ob- 
tain pleasure  for  himself,  he,  entangled  in  the  bonds  of 
selfishness,  will  never  be  free  from  hatred.  ** 

Let  a  man  overcome  anger  by  love,  let  him  over- 
come evil  by  good  ;  let  him  overcome  the  greedy  by 
liberality,  the  liar  by  truth  !  * 

For  hatred  does  not  cease  by  hatred  at  any  time ; 
hatred  ceases  by  love,  this  is  an  old  rule.  ^ 

Speak  the  truth,  do  not  yield  to  anger;  give,  if 
thou  art  asked ;  by  these  three  steps  thou  wilt  become 
divine.  ^ 

Let  a  wise  man  blow  off  the  impurities  of  his  self, 
as  a  smith  blows  off  the  impurities  of  silver,  one  by 
one,  little  by  little,  and  from  time  to  time.  ^ 

Lead  others,  not  by  violence,  but  by  law  and 
equity.  ^ 

He  who  possesses  virtue  and  intelligence,  who  is 
just,  speaks  the  truth,  and  does  what  is  his  own  busi- 
ness, him  the  world  will  hold  dear.  *i 

As  the  bee  collects  nectar  and  departs  without  in- 
juring the  flower,  or  its  color  or  scent,  so  let  a  sage 
dwell  in  the  village.  ** 


Il6  THE  GOSPEL  OF  BUDDHA. 

If  a  traveller  does  not  meet  with  one  who  is  his 
better,  or  his  equal,  let  him  firmly  keep  to  his  solitary 
journey ;  there  is  no  companionship  with  a  fool.         ^ 

Long  is  the  night  to  him  who  is  awake ;  long  is  a 
mile  to  him  who  is  tired  ;  long  is  life  to  the  foolish 
who  do  not  know  the  true  religion.  ** 

Better  than  living  a  hundred  years,  not  seeing  the 
highest  religion,  is  one  day  in  the  life  of  a  man  who 
sees  the  highest  religion.  *6 

Some  form  their  dharma  arbitrarily  and  fabricate  it 
artificially;  they  advance  complex  speculations  and 
imagine  that  good  results  are  attainable  only  by  the 
acceptance  of  their  theories  ;  yet  the  truth  is  but  one ; 
there  are  not  many  different  truths  in  the  world.  Hav- 
ing reflected  on  the  various  theories,  we  have  gone 
into  the  yoke  with  him  who  has  shaken  off  all  sin.  But 
shall  we  be  able  to  proceed  together  with  him  ?  *^ 

The  best  of  ways  is  the  eightfold.  This  is  the  way, 
there  is  no  other  that  leads  to  the  purifying  of  intelli- 
gence. Go  on  this  way  !  Everything  else  is  the  deceit 
of  Mara,  the  tempter.  If  you  go  on  this  way,  you  will 
make  an  end  of  pain  !  Says  the  Tathagata,  The  way 
was  preached  by  me,  when  I  had  understood  the  re- 
moval of  the  thorn  in  the  flesh.  *' 

Not  only  by  discipline  and  vows,  not  only  by  much 
learning,  do  I  earn  the  happiness  of  release  which  no 
worldling  can  know.  Bhikshu,  be  not  confident  as 
long  as  thou  hast  not  attained  the  extinction  of  thirst. 
The  extinction  of  sinful  desire  is  the  highest  religion.  ^^ 

The  gift  of  religion  exceeds  all  gifts  ;  the  sweetness 
of  religion  exceeds  all  sweetness  ;  the  delight  in  reli- 
gion exceeds  all  delights  ;  the  extinction  of  thirst  over- 
comes all  pain.  « 

Few  are  there  among  men  who  cross  the  river  and 


BUDDHA,  THE  TEACHER.  II7 

reach  the  goal.  The  great  multitudes  are  running  up 
and  down  the  shore ;  but  there  is  no  suffering  for  him 
who  has  finished  his  journey.  ^ 

As  the  lily  will  grow  full  of  sweet  perfume  and  de- 
light upon  a  heap  of  rubbish,  thus  the  disciple  of  the 
truly  enlightened  Buddha  shines  forth  by  his  wisdom 
among  those  who  are  like  rubbish,  among  the  people 
that  walk  in  darkness.  *i 

Let  us  live  happily  then,  not  hating  those  who  hate 
us  !  among  men  who  hate  us  let  us  dwell  free  from 
hatred !  63 

Let  us  live  happily  then,  free  from  all  ailments 
among  the  ailing  !  among  men  who  are  ailing  let  us 
dwell  free  from  ailments  !  " 

Let  us  live  happily,  then,  free  from  greed  among 
the  greedy !  among  men  who  are  greedy  let  us  dwell 
free  from  greed  !  " 

The  sun  is  bright  by  day,  the  moon  shines  by  night, 
the  warrior  is  bright  in  his  armor,  thinkers  are  bright 
in  their  meditation ;  but  among  all  the  brightest  with 
splendor  day  and  night  is  Buddha,  the  Awakened,  the 
Holy,  the  Blessed.  » 

XLIX.  THE  TWO  BRAHMANS. 

At  one  time  when  the  Blessed  One  was  journeying 
through  Kosala  he  came  to  the  Brahman  village  which 
is  called  Manasakrita.  There  he  stayed  in  a  mango 
grove.  1 

And  two  young  Brahmans  came  to  him  who  were 
of  different  schools.  One  was  named  Vasishtha  and  the 
other  Bharadvaja.  And  Vasishtha  said  to  the  Blessed 
One:  « 

*' We  have  a  dispute  as  to  the  true  path.     I  say  the 


Il8  THE  GOSPEL  OF  BUDDHA. 

Straight  path  which  leads  unto  a  union  with  Brahma 
is  that  which  has  been  announced  by  the  Brahman 
Paushkarasadi,  while  my  friend  says  the  straight  path 
which  leads  unto  a  union  with  Brahma  is  that  which 
has  been  announced  by  the  Brahman  Tarukshya.        ' 

**Now,  regarding  your  high  reputation,  O  shra- 
mana,  and  knowing  that  you  are  called  the  Enlight- 
ened One,  the  teacher  of  men  and  gods,  the  Blessed 
Buddha,  we  have  come  to  ask  you,  are  all  these  paths 
saving  paths?  There  are  many  roads  all  around  our 
village,  and  all  lead  to  Manasakrita.  Is  it  just  so  with 
the  paths  of  the  Brahmans?  Are  all  paths  saving 
paths?"  * 

And  the  Blessed  One  proposed  these  questions  to 
the  two  Brahmans  :  **  Do  you  think  that  all  paths  are 
right?"  5 

Both  answered  and  said:  **Yes,  Gautama,  we 
think  so."  « 

**  But  tell  me,"  continued  Buddha,  "has  anyone 
of  the  Brahmans,  versed  in  the  Vedas,  seen  Brahma 
face  to  face?"  ' 

"  No,  Sir  !  "  was  the  reply.  « 

'*But,  then,"  said  the  Blessed  One,  **has  any 
teacher  of  the  Brahmans,  versed  in  the  V6das,  seen 
Brahma  face  to  face?  "  • 

The  two  Brahmans  said  :   *'No,  Sir."  i® 

**But,  then,"  said  the  Blessed  One,  **has  any  one 
of  the  authors  of  the  V8das  seen  Brahma  face  to 
face?"  " 

Again  the  two  Brahmans  denied  the  question,  and 
the  Blessed  One  proposed  an  illustration  ;  he  said  :   ^ 

"It  is  as  if  a  man  should  make  a  staircase  in  the 
place  where  four  roads  cross,  to  mount  up  into  a  mian- 
sion.     And  people   should   ask  him,    *  Where,   good 


BUDDHA,  THE  TEACHER.  XIQ 

friend,  is  this  mansion,  to  mount  up  into  which  you 
are  making  this  staircase  ;  do  you  know  whether  it  is 
in  the  east,  or  in  the  south,  or  in  the  west,  or  in  the  north? 
Whether  it  is  high,  or  low,  or  of  medium  size?'  And 
when  so  asked  he  should  answer,  *  I  know  it  not. '  And 
people  should  say  to  him,  *  But,  then,  good  friend,  you 
are  making  a  staircase  to  mount  up  into  something — 
taking  it  for  a  mansion — which  all  the  while  you  know 
not,  neither  have  you  seen  it. '  And  when  so  asked  he 
should  answer,  'That  is  exactly  what  I  do.*  What 
would  you  think  of  him  ?  Would  you  not  say  that  the 
talk  of  that  man  was  foolish  talk?  '*  ^ 

**  In  sooth,  Gautama,"  said  the  two  Brahmans,  ''it 
would  be  foolish  talk  ! "  " 

The  Blessed  One  continued  :  "Then  the  Brahmans 
should  say,  *  We  show  you  the  way  unto  a  union  of 
what  we  know  not  and  what  we  have  seen  not. '  This 
being  the  substance  of  Brahman  lore,  does  it  not  fol- 
low that  their  task  is  vain?  "  ^ 

"  It  does  follow,"  repHed  Bharadvaja.  *« 

Said  the  Blessed  One  :  "Thus  it  is  impossible  that 
Brahmans  versed  in  the  three  Vedas  should  be  able  to 
show  the  way  to  a  state  of  union  with  that  which  they 
neither  know  nor  have  seen.  Just  as  when  a  string  of 
blind  men  are  clinging  one  to  the  other.  Neither  can 
the  foremost  see,  nor  can  those  in  the  middle  see,  nor 
can  the  hindmost  see.  Even  so,  methinks,  the  talk  of 
the  Brahmans  versed  in  the  three  Vedas  is  but  blind 
talk ;  it  is  ridiculous,  consists  of  mere  words,  and  is  a 
vain  and  empty  thing. "  " 

",Now  suppose,"  added  the  Blessed  One,  "that  a 
man  should  come  hither  to  the  bank  of  the  river,  and, 
having  some  business  on  the  other  side,  should  want  to 
cross.     Do  you  suppose  that  if  he  were  to  invoke  the 


I20  THE  GOSPEL  OF  BUDDHA. 

Other  bank  of  the  river  to  come  over  to  him  on  this 
side,  the  bank  would  come  on  account  of  his  pray- 
ing ? "  18 

"Certainly  not,  Gautama."  i^ 

**  Yet  this  is  the  way  of  the  Brahmans.  They  omit 
the  practice  of  those  qualities  which  really  make  a  man 
a  Brahman,  and  say,  *Indra,  we  call  upon  you  ;  Soma, 
we  call  upon  you ;  Varuna,  we  call  upon  you ;  Brahma, 
we  call  upon  you.  *  Verily,  it  is  not  possible  that  these 
Brahmans,  on  account  of  their  invocations,  prayers, 
and  praises,  should  after  death  be  united  with 
Brahma."  20 

"Now  tell  me,"  continued  Buddha,  "what  do  the 
Brahmans  say  of  Brahma?  Is  his  mind  full  of  lust?"^! 

And  when  the  Brahmans  denied  the  question,  Bud- 
dha asked :  "Is  Brahma's  mind  full  of  malice,  sloth, 
or  pride?"  " 

'No,  sir!  "  was  the  reply.  *■ 

And  Buddha  went  on  :  "But  are  the  Brahmans  free 
of  these  vices?  "  ** 

"  No,  sir  !  "  said  Vasishtha.  * 

The  Holy  One  said :  "The  Brahmans  cling  to  the 
five  things  leading  to  worldliness  and  yield  to  the  temp- 
tations of  the  senses ;  they  are  entangled  in  the  five  hin- 
drances, lust,  malice,  sloth,  pride,  and  doubt.  How 
can  they  be  united  to  that  which  is  most  unlike  their 
nature?  Therefore  the  threefold  wisdom  of  the  Brah- 
mans is  a  waterless  desert,  a  pathless  jungle,  and  a 
hopeless  desolation."  ^ 

When  Buddha  had  thus  spoken,  one  of  the  Brah- 
mans said  :  "We  are  told,  Gautama,  that  the  Shakya- 
muni  knows  the  path  to  a  union  with  Brahma."  ^ 

And  the  Blessed  One  said  :  "What  do  you  think, 
O  Brahmans,  of  a  man  born  and  brought  up  in  Mana- 


BUDDHA,  THE  TEACHER.  121 

sakrita?  Would  he  be  in  doubt  about  the  directest  way 
from  this  spot  to  Manasakrita?  "  * 

"Certainly  not,  Gautama."  ® 

"Thus,"  replied  Buddha,  "the  Tathagata  knows 
the  straight  path  that  leads  to  a  union  with  Brahma. 
He  knows  it  as  one  who  has  entered  the  world  of 
Brahma  and  has  been  bom  in  it.  There  can  be  no 
doubt  in  him."  «> 

And  the  two  young  Brahmans  said  :  "If  you  know 
the  way  show  it  to  us. "  ^ 

And  Buddha  said  :  •* 

"The  Tathagata  sees  the  universe  face  to  face  and 
understands  its  nature.  He  proclaims  the  truth  both 
in  its  letter  and  in  its  spirit,  and  his  doctrine  is  lovely 
in  its  origin,  lovely  in  its  progress,  lovely  in  its  con- 
summation. The  Tathagata  reveals  the  higher  life  in 
its  purity  and  perfection.  " 

"  The  Tathagata  lets  his  mind  pervade  the  four 
quarters  of  the  world  with  thoughts  of  love.  And  thus 
the  whole  wide  world,  above,  below,  around,  and  every- 
where will  continue  to  be  filled  with  love,  far-reaching, 
grown  great,  and  beyond  measure.  ^ 

"Just  as  a  mighty  trumpeter  makes  himself  heard 
— and  that  without  difficulty — in  all  the  four  quarters 
of  the  earth;  even  so  is  the  coming  of  the  Tathagata: 
there  is  not  one  living  creature  that  the  Tathagata 
passes  by  or  leaves  aside,  but  regards  them  all  with 
mind  set  free,  and  deep-felt  love.  ^ 

"And  this  is  the  sign  that  a  man  follows  the  right 
path  :  Uprightness  is  his  delight,  and  he  sees  danger 
in  the  least  of  those  things  which  he  should  avoid.  He 
trains  himself  in  the  commands  of  morality,  he  encom- 
passeth  himself  with  holiness  in  word  and  deed ;  he 
sustains  life  by  means  that  are  quite  pure  ;  good  is  his 


laa  THE  GOSPEL  OF  BUDDHA. 

conduct,  guarded  is  the  door  of  his  senses;  mindful  and 
self-possessed,  he  is  altogether  happy.  ^ 

**He  who  walks  in  the  eightfold  noble  path  with 
unswerving  determination  is  sure  to  reach  Nirvana. 
The  Tathagata  anxiously  watches  over  his  children  and 
with  loving  care  helps  them  to  see  the  light.  ^ 

**  When  a  hen  has  eight  or  ten  or  twelve  eggs,  over 
which  she  has  properly  brooded,  the  wish  arises  in  her 
heart,  *  O  would  that  my  little  chickens  should  break 
open  the  egg-shell  with  their  claws,  or  with  their  beaks, 
and  come  forth  into  the  light  in  safety!'  yet  all  the 
while  those  little  chickens  are  sure  to  break  the  egg- 
shell and  will  come  forth  into  the  light  in  safety.  Even 
so,  a  brother  who  with  firm  determination  walks  in  the 
noble  path  is  sure  to  come  forth  into  the  light,  sure  to 
reach  up  to  the  higher  wisdom,  sure  to  attain  to  the 
highest  bliss  of  enlightenment. "  * 

L.    GUARD  THE  SIX  QUARTERS. 

While  the  Blessed  One  was  staying  at  the  bamboo 
g^ove  near  Rajagriha,  he  once  met  on  his  way  Srigala, 
a  householder,  who,  clasping  his  hands,  turned  to  the 
four  quarters  of  the  world,  to  the  zenith  above,  and  to 
the  nadir  below.  And  the  Blessed  One,  knowing  that 
this  was  done  according  to  the  traditional  religious 
superstition  to  avert  evil,  asked  Srigala:  ** Why  are 
you  performing  these  strange  ceremonies?"  * 

And  Srigala  in  reply  said  :  **  Do  you  think  it  strange 
that  I  protect  my  home  against  the  influences  of  de- 
mons? I  know  thou  wouldst  fain  tell  me,  O  Gautama 
Shakyamuni,  whom  people  call  the  Tathagata  and  the 
Blessed  Buddha,  that  incantations  are  of  no  avail  and 
possess  no  saving  power.    But  listen  to  me  and  know, 


BUDDHA,  THE  TEACHER.  1 2$ 

that  in  performing  this  rite  I  honor,  reverence,  and 
keep  sacred  the  words  of  my  father."  ' 

Then  the  Tathagata  said  :  ' 

*'You  do  well,  O  Srigala,  to  honor,  reverence,  and 
keep  sacred  the  words  of  your  father ;  and  it  is  your 
duty  to  protect  your  home,  your  wife,  your  children, 
and  the  children  of  your  children  against  the  hurtful 
influences  of  evil  spirits.  I  find  no  fault  with  the  per- 
formance of  your  father's  rite.  But  I  find  that  you  do 
not  understand  the  ceremony.  Let  the  Tathagata, 
who  is  now  speaking  to  you  as  a  spiritual  father  and 
loves  you  not  less  than  did  your  parents,  explain  to 
you  the  meaning  of  the  six  directions.  * 

**  To  guard  your  home  by  mysterious  ceremonies  is 
not  sufficient ;  you  must  guard  it  by  good  deeds.  Turn 
to  your  parents  in  the  East,  to  your  teachers  in  the 
South,  to  your  wife  and  children  in  the  West,  to  your 
friends  in  the  North,  and  regulate  the  zenith  of  your 
religious  relations  above  you,  and  the  nadir  of  your 
servants  below  you.  * 

"  Such  is  the  religion  your  father  wants  you  to  have, 
and  the  performance  of  the  ceremony  shall  remind  vou 
of  your  duties."  * 

And  Srigala  looked  up  to  the  Blessed  One  with 
reverence  as  to  his  father  and  said  :  *  *  Truly,  Gautama, 
thou  art  Buddha,  the  Blessed  One,  the  holy  teacher. 
I  never  knew  what  I  was  doing,  but  now  I  know.  Thou 
hast  revealed  to  me  the  truth  that  was  hidden  as  one 
who  brings  a  lamp  into  the  darkness.  I  take  my  refuge 
in  the  Enlightened  Teacher,  in  the  truth  that  enlight- 
ens, and  in  the  community  of  brethren  who  have  found 
the  truth."  » 


124  THE  GOSPEL  OF  BUDDHA. 


LI.   SIMHA'S  QUESTION  CONCERNING  ANNIHILATION. 

At  that  time  many  distinguished  citizens  were  sit- 
ting together  assembled  in  the  town-hall  and  spoke  in 
many  ways  in  praise  of  the  Buddha,  of  the  Dharma, 
and  of  the  Sangha.  Simha,  the  general- in-chief,  a 
disciple  of  the  Nirgrantha  sect,  was  sitting  among 
them.  And  Simha  thought :  '*  Truly,  the  Blessed  One 
must  be  Buddha,  the  Holy  One.  I  will  go  and  visit 
him."  1 

Then  Simha,  the  general,  went  to  the  place  where 
the  Nirgrantha  chief,  Jnyataputra,  was;  and  having 
approached  him,  he  said  :  **I  wish,  Lord,  to  visit  the 
shramana  Gautama."  2 

Jnyataputra  said  :  <^  Why  should  you,  Simha,  who 
believe  in  the  result  of  actions  according  to  their  moral 
merit,  go  to  visit  the  shramana  Gautama,  who  denies 
the  result  of  actions?  The  shramana  Gautama,  O 
Simha,  denies  the  result  of  actions;  he  teaches  the 
doctrine  of  non-action ;  and  in  this  doctrine  he  trains 
his  disciples.**  * 

Then  the  desire  to  go  and  visit  the  Blessed  One, 
which  had  arisen  in  Simha,  the  general,  abated.  * 

Hearing  again  the  praise  of  the  Buddha,  of  the 
Dharma,  and  of  the  Sangha,  Simha  asked  the  Nirgran- 
tha chief  a  second  time ;  and  again  Jnyataputra  per- 
suaded him  not  to  go.  ^ 

When  a  third  time  the  general  heard  some  men  of 
distinction  extol  the  merits  of  the  Buddha,  the  Dharma, 
and  the  Sangha,  the  general  thought :  ''Truly  the  shra- 
mana Gautama  must  be  the  Holy  Buddha.  What 
are  the  Nirgranthas  to  me,  whether  they  give  their  con- 


BUDDHA,  THE  TEACHER.  1 25 

sent  or  not?  I  shall  go  without  asking  their  permission 
to  visit  him,  the  Blessed  One,  the  Holy  Buddha."       « 

And  Simha,  the  general,  said  to  the  Blessed  One : 
**I  have  heard,  Lord,  that  the  shramana  Gautama 
denies  the  result  of  actions  ;  he  teaches  the  doctrine  of 
non-action,  saying  that  the  actions  of  sentient  beings 
do  not  receive  their  reward,  for  he  teaches  annihilation 
and  the  contemptibleness  of  all  things;  and  in  this 
doctrine  he  trains  his  disciples.  Do  you  teach  the  do- 
ing away  of  the  soul  and  the  burning  away  of  man's 
being?  Pray  tell  me.  Lord,  do  those  who  speak  thus 
say  the  truth,  or  do  they  bear  false  witness  against  the 
Blessed  One,  passing  off  a  spurious  dharma  as  your 
dharma?"  ^ 

The  Blessed  One  said  :  ^ 

*<  There  is  a  way,  Simha,  in  which  one  who  says 
so,  is  speaking  truly  of  me  ;  on  the  other  hand,  Simha, 
there  is  a  way  in  which  one  who  says  the  opposite  is 
speaking  truly  of  me,  too.  Listen,  and  I  will  tell 
you:  ^ 

*<I  teach,  Simha,  the  not-doing  of  such  actions  as 
are  unrighteous,  either  by  deed,  or  by  word,  or  by 
thought ;  I  teach  the  not  bringing  about  of  all  those 
conditions  of  heart  which  are  evil  and  not  good.  How- 
ever, I  teach,  Simha,  the  doing  of  such  actions  as  are 
righteous,  by  deed,  by  word,  and  by  thought ;  I  teach 
the  bringing  about  of  all  those  conditions  of  heart 
which  are  good  and  not  evil.  ^" 

*'I  teach,  Simha,  that  all  the  conditions  of  heart 
which  are  evil  and  not  good,  unrighteous  actions  by 
deed,  by  word,  and  by  thought,  must  be  burnt  away. 
He  who  has  freed  himself,  Simha,  from  all  those  con- 
ditions of  heart  which  are  evil  and  not  good,  he  who 
has  destroyed  them  as  a  palm-tree  which  is  rooted  out, 


126  THE  GOSPEL  OF  BUDDHA. 

SO  that  they  cannot  grow  up  again,  such  a  man  has 
accomplished  the  eradication  of  self."  " 

*'I  proclaim,  Simha,  the  annihilation  of  egotism, 
of  lust,  of  ill-will,  of  delusion.  However,  I  do  not 
proclaim  the  annihilation  of  forbearance,  of  love,  of 
charity,  and  of  truth.  " 

**I  deem,  Simha,  unrighteous  actions  contempti- 
ble, whether  they  be  performed  by  deed,  or  by  word, 
or  by  thought ;  but  I  deem  virtue  and  righteousness 
praiseworthy.  " 

And  Simha  said:  <'One  doubt  still  lurks  in  my 
mind  concerning  the  doctrine  of  the  Blessed  One.  Will 
the  Blessed  One  consent  to  clear  the  cloud  away  so 
that  I  may  understand  the  dharma  as  the  Blessed  One 
teaches  it. "  ^* 

The  Tathagata  having  given  his  consent,  Simha 
said:  **I  am  a  soldier,  O  Blessed  One,  and  am  ap- 
pointed by  the  king  to  enforce  his  laws  and  to  wage 
his  wars.  Does  the  Tathagata  who  teaches  kindness 
without  end  and  compassion  with  all  sufferers,  permit 
the  punishment  of  the  criminal  ?  and  further,  does  the 
Tathagata  declare  that  it  is  wrong  to  go  to  war  for  the 
protection  of  our  homes,  our  wives,  our  children,  and 
our  property  ?  Does  the  Tathagata  teach  the  doctrine 
of  a  complete  self-surrender,  so  that  I  should  suffer 
the  evil-doer  to  do  what  he  pleases  and  yield  submis- 
sively to  him  who  threatens  to  take  by  violence  what 
is  my  own?  Does  the  Tathagata  maintain  that  all 
strife,  including  such  warfare  as  is  waged  for  a  righte- 
ous cause,  should  be  forbidden  ?  "  ^^ 

Buddha  replied  :  '<The  Tathagata  says:  He  who 
deserves  punishment  must  be  punished,  and  he  who  is 
worthy  of  favor  must  be  favored.  Yet  at  the  same  time 
he  teaches  to  do  no  injury  to  any  living  being  but  to  be 


BUDDHA,  THE  TEACHER.  127 

full  of  love  and  kindness.  These  injunctions  are  not 
contradictory,  for  whosoever  must  be  punished  for  the 
crimes  which  he  has  committed,  suffers  his  injury  not 
through  the  ill-will  of  the  judge  but  on  account  of  his 
evil-doing.  His  own  acts  have  brought  upon  him  the 
injury  that  the  executer  of  the  law  inflicts.  When  a 
magistrate  punishes,  let  him  not  harbor  hatred  in  his 
breast,  yet  a  murderer,  when  put  to  death,  should  con- 
sider that  this  is  the  fruit  of  his  own  act.  As  soon  as 
he  will  understand  that  the  punishment  will  purify  his 
soul,  he  will  no  longer  lament  his  fate  but  rejoice  at  it.  "^' 

And  the  Blessed  One  continued  ;  *'The  Tathagata 
teaches  that  all  warfare  in  which  man  tries  to  slay  his 
brother  is  lamentable,  but  he  does  not  teach  that  those 
who  go  to  war  in  a  righteous  cause  after  having  ex- 
hausted all  means  to  preserve  the  peace  are  blame- 
worthy. He  must  be  blamed  who  is  the  cause  of  war.^^ 

**  The  Tathagata  teaches  a  complete  surrender  of 
self,  but  he  does  not  teach  a  surrender  of  anything  to 
those  powers  that  are  evil,  be  they  men  or  gods  or  the 
elements  of  nature.  Struggle  must  be,  for  all  life  is  a 
struggle  of  some  kind.  But  he  that  struggles  should 
look  to  it  lest  he  struggle  in  the  interest  of  self  against 
truth  and  righteousness.  ^ 

**He  who  struggles  in  the  interest  of  self,  so  that 
he  himself  may  be  great  or  powerful  or  rich  or  famous, 
will  have  no  reward,  but  he  who  struggles  for  righte- 
ousness and  truth,  will  have  great  reward,  for  even  his 
defeat  will  be  a  victory.  ^^ 

"Self  is  not  a  fit  vessel  to  receive  any  great  suc- 
cess ;  self  is  small  and  brittle  and  its  contents  will  soon 
be  spilt  for  the  benefit,  and  perhaps  also  for  the  curse, 
of  others.  * 

**  Truth,  however,  is  large  enough  to  receive  the 


128  THE  GOSPEL  OF  BUDDHA. 

yearnings  and  aspirations  of  all  selfs,  and  when  the 
selfs  break  like  soap-bubbles,  their  contents  will  be 
preserved  and  in  the  truth  they  will  lead  a  life  ever- 
lasting. 21 

**  He  who  goeth  to  battle,  O  Simha,  even  though 
it  be  in  a  righteous  cause,  must  be  prepared  to  be  slain 
by  his  enemies,  for  that  is  the  destiny  of  warriors  ;  and 
should  his  fate  overtake  him  he  has  no  reason  for  com- 
plaint. 22 

''  But  he  who  is  victorious  should  remember  the  in- 
stability of  earthly  things.  His  success  may  be  great, 
but  be  it  ever  so  great  the  wheel  of  life  may  turn  again 
and  bring  him  down  into  the  dust.  28 

**  However,  if  he  moderates  himself  and,  extinguish- 
ing all  hatred  in  his  heart  lifts  his  down-trodden  ad- 
versary up  and  says  to  him,  *come  now  and  make 
peace  and  let  us  be  brothers,'  he  will  gain  a  victory 
that  is  not  a  transient  success,  for  its  fruits  will  remain 
forever.  24 

**  Great  is  a  successful  general,  O  Simha,  but  he 
who  has  conquered  self  is  the  greater  victor.  26 

'*  The  doctrine  of  the  conquest  of  self,  O  Simha,  is 
not  taught  to  destroy  the  souls  of  men,  but  to  preserve 
them.  He  who  has  conquered  self  is  more  fit  to  live, 
to  be  successful,  and  to  gain  victories  than  he  who  is 
the  slave  of  self.  26 

**He  whose  mind  is  free  from  the  illusion  of  self, 
will  stand  and  not  fall  in  the  battle  of  life.  27 

**  He  whose  intentions  are  righteousness  and  jus- 
tice, will  meet  with  no  failure,  but  be  successful  in  his 
enterprises  and  his  success  will  endure.  28 

* '  He  who  harbors  in  his  heart  love  of  truth  will 
live  and  not  die,  for  he  has  drunk  the  water  of  immor- 
tality. * 


BUDDHA,  THE  TEACHER.  1 29 

'*  Struggle  then,  O  general,  courageously  ;  and  fight 
your  battles  vigorously,  but  be  a  soldier  of  truth  and 
the  Tathagata  will  bless  you.'*  ^ 

When  the  Blessed  One  had  spoken  thus,  Simha, 
the  general,  said:  ** Glorious  Lord,  glorious  Lord! 
Thou  hast  revealed  the  truth.  Great  is  the  doctrine 
of  the  Blessed  One.  Thou,  indeed,  art  the  Buddha, 
the  Tathagata,  the  Holy  One.  Thou  art  the  teacher  of 
mankind.  Thou  showest  us  the  road  of  salvation,  for 
this  indeed  is  true  deliverance.  He  who  follows  thee 
will  not  miss  the  light  to  enlighten  his  path.  He  will 
find  blessedness  and  peace.  I  take  my  refuge,  Lord, 
in  the  Blessed  One,  and  in  his  doctrine,  and  in  his 
brotherhood.  May  the  Blessed  One  receive  me  from 
this  day  forth  while  my  life  lasts  as  a  disciple  who  has 
taken  refuge  in  him."  ^ 

And  the  Blessed  One  said  :  '*  Consider  first,  Simha, 
what  you  are  doing.  It  is  becoming  that  persons  of 
rank  like  you  do  nothing  without  due  consideration."^ 

Simha's  faith  in  the  Blessed  One  increased.  He 
replied:  *'Had  other  teachers.  Lord,  succeeded  in 
making  me  their  disciple,  they  would  carry  around 
their  banners  through  the  whole  city  of  Vaishali,  shout- 
ing f  *  Simha,  the  general  has  become  our  disciple  ! 
For  the  second  time,  Lord,  I  take  my  refuge  in  the 
Blessed  One,  and  in  the  Dharma,  and  in  the  Sangha ; 
may  the  Blessed  One  receive  me  from  this  day  forth 
while  my  life  lasts  as  a  disciple  who  has  taken  his 
refuge  in  him.  **  ^ 

Said  the  Blessed  One:  **For  a  long  time,  Simha, 
offerings  have  been  given  to  the  Nirgranthas  in  your 
house.  You  should  therefore  deem  it  right  also  in  the 
future  to  give  them  food  when  they  come  to  you  on 
their  alms-pilgrimage."  ^ 


I30  THE  GOSPEL  OF  BUDDHA. 

And  Simha's  heart  was  -filled  with  joy.  He  said: 
*'I  have  been  told,  Lord:  *  The  shramana  Gautama 
says  :  '  *  To  me  alone  and  to  nobody  else  gifts  should 
be  given.  My  pupils  alone  and  the  pupils  of  no  one 
else  should  receive  offerings."*  But  the  Blessed  One 
exhorts  me  to  give  also  to  the  Nirgranthas.  Well, 
Lord,  we  shall  see  what  is  seasonable.  For  the  third 
time,  Lord,  I  take  my  refuge  in  the  Blessed  One,  and 
in  his  dharma,  and  in  his  fraternity."  " 

LII.  ALL  EXISTENCE  IS  SPIRITUAL. 

And  there  was  an  officer  among  the  retinue  of  Simha 
who  had  heard  of  the  discourse  between  the  Blessed 
One  and  the  general,  and  there  was  some  doubt  left 
in  his  heart.  ^ 

This  man  came  to  the  Blessed  One  and  said  :  **It 
is  said,  O  Lord,  that  the  shramana  Gautama  denies 
the  existence  of  the  soul.  Do  they  who  say  so  speak 
the  truth,  or  do  they  bear  false  witness  against  the 
Blessed  One?"  2 

And  the  Blessed  One  said:  ** There  is  a  way  in 
which  those  who  say  so  are  speaking  truly  of  me  ;  on 
the  other  hand,  there  is  a  way  in  which  those  who  say 
so  do  not  speak  truly  of  me.  * 

**The  Tathagata  teaches  that  there  is  no  self.  He 
who  says  that  the  soul  is  his  self  and  that  the  self  is 
the  thinker  of  our  thoughts  and  the  actor  of  our  deeds, 
teaches  a  wrong  doctrine  which  leads  to  confusion  and 
darkness.  * 

'  **On  the  other  hand,  the  Tathagata  teaches  that 
there  is  mind.  He  who  understands  by  soul  mind, 
and  says  that  mind  exists,  teaches  the  truth  which 
leads  to  clearness  and  enlightenment."  * 


BUDDHA,  THE  TEACHER.  .  13I 

The  officer  said  :  "  Does,  then,  the  Tathagata  main- 
tain that  two  things  exist?  that  which  we  perceive  with 
our  senses  and  that  which  is  mental?  "  • 

Said  the  Blessed  One:  '* Verily,  I  say  unto  you, 
your  mind  is  spiritual,  but  neither  is  the  sense-per- 
ceived void  of  spirituality.  The  eternal  verities  which 
dominate  the  cosmic  order  are  spiritual,  and  spirit  de- 
velops through  comprehension.  The  bodhi  changes 
the  irritability  of  matter  into  mind  and  the  very  clay 
under  our  feet  can  be  changed  into  children  of  truth."  ^ 

LIII.  IDENTITY  AND  NON-IDENTITY. 

Kutadanta,  the  head  of  the  Brahmans  in  the  village 
of  Danamati  having  approached  the  Blessed  One  re- 
spectfully, greeted  him  and  said  :  '*  I  am  told,  O  shra- 
mana,  that  thou  art  Buddha,  the  Holy  One,  the  All- 
knowing,  the  Lord  of  the  world.  But  if  thou  wert 
Buddha,  wouldst  thou  not  come  like  a  king  in  all  thy 
glory  and  power  ?  "  ^ 

Said  the  Blessed  One  :  *'  Thy  eyes  are  holden.  If 
the  eye  of  thy  mind  were  undimmed  thou  couldst  see 
the  glory  and  the  power  of  truth. "  ' 

Said  Kutadanta  :  "Show  me  the  truth  and  I  shall 
see  it.  But  thy  doctrine  is  without  consistency.  If  it 
were  consistent,  it  would  stand  ;  but  as  it  is  not,  it  will 
pass  away."  ' 

The  Blessed  One  replied  :  **The  truth  will  never 
pass  away."  * 

Kutadanta  said :  **  I  am  told  that  thou  teachest  the 
law,  yet  thou  tearest  down  religion.  Thy  disciples 
despise  rites  and  abandon  immolation,  but  reverence 
for  the  gods  can  be  shown  only  by  sacrifices.  The  very 
nature  of  religion  consists  in  worship  and  sacrifice."  • 


132  THE  GOSPEL  OF  BUDDHA. 

Said  Buddha:  ''Greater  than  the  immolation  of 
bullocks  is  the  sacrifice  of  self.  He  who  offers  to  the 
gods  his  sinful  desires  will  see  the  uselessness  of  slaugh- 
tering animals  at  the  altar.  Blood  has  no  cleansing 
power,  but  the  eradication  of  lust  will  make  the  heart 
pure.  Better  than  worshipping  gods  is  obedience  to 
the  laws  of  righteousness. "  ^ 

Kutadanta  being  of  a  religious  disposition,  and  anx- 
ious about  the  future  of  his  soul,  had  sacrificed  count- 
less victims.  Now  he  saw  the  folly  of  atonement  by 
blood.  Not  yet  satisfied,  however,  with  the  teachings 
of  the  Tathagata,  Kutadanta  continued  :  **Thou  be- 
lievest,  O  Master,  that  the  soul  is  reborn ;  that  it  mi- 
grates in  the  evolution  of  life  ;  and  that  subject  to  the 
law  of  karma  we  must  reap  what  we  sow.  Yet  teachest 
thou  the  non-existence  of  the  soul !  Thy  disciples  praise 
utter  self-extinction  as  the  highest  bliss  of  Nirvana.  If 
I  am  merely  a  combination  of  the  samskaras,  my  exist- 
ence will  cease  when  I  die.  If  I  am  merely  a  compound 
of  sensations  and  ideas  and  desires,  whither  can  I  go  at 
the  dissolution  of  the  body?  Where  is  the  infinite 
bliss  of  which  thy  followers  speak?  It  is  an  empty 
word  and  a  self-delusion,  for  nothingness  stares  me  in 
the  face  when  I  consider  thy  doctrines.**  ' 

Said  the  Blessed  One  :  ® 

**  O  Brahman,  thou  art  religious  and  earnest.  Thou 
art  seriously  concerned  about  thy  soul.  Yet  is  thy 
work  in  vain  because  thou  art  lacking  in  the  one  thing 
that  is  needed.  ' 

*'Only  through  ignorance  and  delusion  do  men  in- 
dulge in  the  dream  that  their  souls  are  separate  and 
self-existent  entities.  ^® 

'*Thy  heart,  O  Brahman,  is  cleaving  still  to  self; 
thou  art  anxious  about  heaven  but  thou  seekest  the 


BUDDHA,  THE  TEACHER.  1 33 

pleasures  of  self  in  heaven,  and  thus  thou  canst  not 
see  the  bliss  of  truth  and  the  immortality  of  truth.      ^^ 

'*  Verily  I  say  unto  you:  The  Blessed  One  has  not 
come  to  teach  death,  but  to  teach  life,  and  thou  dost 
not  discern  the  nature  of  living  and  dying.  ^^ 

"This  body  will  be  dissolved  and  no  amount  of 
sacrifice  will  save  it.  Therefore,  seek  thou  the  life  that 
is  of  the  mind.  Where  self  is,  truth  cannot  be  ;  yet 
when  truth  comes,  self  will  disappear.  Therefore,  let 
thy  mind  rest  in  the  truth  ;  propagate  the  truth,  put 
thy  whole  soul  in  it,  and  let  it  spread.  In  the  truth 
thou  shalt  live  forever.  ^ 

''Self  is  death  and  truth  is  life.  The  cleaving  to 
self  is  a  perpetual  dying,  while  moving  in  the  truth  is 
partaking  of  Nirvana  which  is  life  everlasting. "  ^* 

Kutadanta  said:  "Where,  O  venerable  Master,  is 
Nirvana?"  ^ 

'Nirvana  is  wherever  the  precepts  are  obeyed,'* 
replied  the  Blessed  One.  ^^ 

"Do  I  understand  you  right,"  rejoined  the  Brah- 
man, "that  Nirvana  is  not  a  place  and  being  nowhere 
it  is  without  reality?  "  " 

"You  do  not  understand  me  right,"  said  the  Bles- 
sed One,  "Now  listen  and  answer  these  questions: 
Where  does  the  wind  dwell  ?  '*  ^ 

"Nowhere,"  was  the  reply.  " 

Buddha  retorted:  "Then,  sir,  there  is  no  such 
thing  as  wind."  20 

Kutadanta  made  no  reply;  and  the  Blessed  One 
asked  again  :  "Answer  me,  O  Brahman,  where  does 
wisdom  dwell?    Is  wisdom  a  locality?"  21 

"Wisdom  has  no  allotted  dwelling-place,"  replied 
Kutadanta.  ^ 

Said  the  Blessed  One :   "Do  you  mean  to  say  that 


134  THE  GOSPEL  OF  BUDDHA. 

there  is  no  wisdom,  no  enlightenment,  no  righteous- 
ness, and  no  salvation,  because  Nirvana  is  not  a  local- 
ity ?  As  a  great  and  mighty  wind  which  passeth  over 
the  world  in  the  heat  of  the  day,  so  the  Tathagata 
comes  to  blow  over  the  minds  of  mankind  with  the 
breath  of  his  love,  so  cool,  so  sweet,  so  calm,  so  deli- 
cate ;  and  those  tormented  by  fever  assuage  their  suffer- 
ing and  rejoice  at  the  refreshing  breeze."  ^ 

Said  Kiitadanta:  <'I  feel,  O  Lord,  that  thou  pro- 
claimest  a  great  doctrine,  but  I  cannot  grasp  it.  For- 
bear with  me  that  I  ask  again  :  Tell  me,  O  Lord,  if 
there  be  no  atman,  how  can  there  be  immortality? 
The  activity  of  the  mind  passeth,  and  our  thoughts  are 
gone  when  we  have  done  thinking."  ^ 

Buddha  replied:  **Our  thinking  is  gone,  but  our 
thoughts  continue.  Reasoning  ceases,  but  knowledge 
remains."  ^^ 

Said  Kutadanta  :  "How  is  that  ?  Is  not  reasoning 
and  knowledge  the  same?"  ^ 

The  Blessed  One  explained  the  distinction  by  an 
illustration  :  **  It  is  as  when  a  man  wants,  during  the 
night,  to  send  a  letter,  and,  after  having  his  clerk 
called,  has  a  lamp  lit,  and  gets  the  letter  written. 
Then,  when  that  has  been  done,  he  extinguishes  the 
lamp.  But  though  the  lamp  has  been  put  out  the 
writing  is  still  there.  Thus  does  reasoning  cease  and 
knowledge  remain ;  and  in  the  same  way  mental  activ- 
ity ceases,  but  experience,  wisdom,  and  all  the  fruits  of 
our  acts  endure. "  ^ 

Kutadanta  continued  :  <*  Tell  me,  O  Lord,  pray  tell 
me,  where,  if  the  samskaras  are  dissolved,  is  the  iden- 
tity of  my  self.  If  my  thoughts  are  propagated,  and 
if  my  soul  migrates,  my  thoughts  cease  to  be  my 
thoughts  and  my  soul  ceases  to  be  my  soul.     Give  me 


BUDDHA,  THE  TEACHER.  1 35 

an  illustration,  but  pray,  O  Lord,  tell  me,  where  is  the 
identity  of  my  self?"  ^ 

Said  the  Blessed  One  :  **  Suppose  a  man  were  to 
light  a  lamp  ;  would  it  burn  the  night  through?  "       ^ 

**  Yes,  it  might  do  so,"  was  the  reply.  *® 

**Now,  is  it  the  same  flame  that  burns  in  the  first 
watch  of  the  night  as  in  the  second?  "  ^^ 

Kutadanta  hesitated.  He  thought  '*yes,  it  is  the 
same  flame,"  but  fearing  the  complications  of  a  hidden 
meaning,  and  trying  to  be  exact,  he  said  :  **No,  it  is 
not."  ^ 

*' Then,"  continued  the  Blessed  One,  ''there  are 
two  flames,  one  in  the  first  watch  and  the  other  in  the 
second  watch."  ^ 

**No,  sir,"  said  Kutadanta.  **  In  one  sense  it  is  not 
the  same  flame,  but  in  another  sense  it  is  the  same 
flame.  It  burns  of  the  same  kind  of  material,  it  emits 
the  same  kind  of  light,  and  it  serves  the  same  pur- 
pose. "  " 

**Very  well,"  said  Buddha,  ** and  would  you  call 
those  flames  the  same  that  have  burned  yesterday  and 
are  burning  now  in  the  same  lamp,  filled  with  the  same 
kind  of  oil,  illuminating  the  same  room  ?  "  *® 

**They  may  have  been  extinguished  during  the 
day,"  suggested  Kutadanta.  ^ 

Said  the  Blessed  One  :  "Suppose  the  flame  of  the 
first  watch  had  been  extinguished  during  the  second 
watch,  would  you  call  it  the  same  if  it  burns  again  in 
the  third  watch  ?  "  »' 

Replied  Kutadanta  :  **  In  one  sense  it  is  a  different 
flame,  in  another  it  is  not."  ^ 

The  Tathagata  asked  again  :  *'Has  the  time  that 
elapsed  during  the  extinction  of  the  flame  anything  to 
do  with  its  identity  or  non-identity?"  ^ 


136  THE  GOSPEL  OF  BUDDHA. 

*'No,  sir,"  said  the  Brahman,  "it  has  not.  There 
is  a  difference  and  an  identity,  whether  many  years 
elapsed  or  only  one  second,  and  also  whether  the  lamp 
has  been  extinguished  in  the  meantime  or  not."         ^ 

**Well,  then,  we  agree  that  the  flame  of  to-day  is 
in  a  certain  sense  the  same  as  the  flame  of  yesterday, 
and  in  another  sense  it  is  different  at  every  moment. 
Moreover,  the  flames  of  the  same  kind,  illuminating 
with  equal  power  the  same  kind  of  rooms,  are  in  a  cer- 
tain sense  the  same."  *^ 

''Yes,  sir,"  replied  Kutadanta.  ** 

The  Blessed  One  continued  :  "  Now,  suppose  there 
is  a  man  who  feels  like  you,  thinks  like  you,  and  acts 
like  you,  is  he  not  the  same  man  as  you? "  ^ 

**No,  sir,"  interrupted  Kutadanta.  ** 

Said  Buddha:  "Dost  thou  deny  that  the  same 
logic  holds  good  for  thyself  that  holds  good  for  the 
things  of  the  world  ?  "  *^ 

Kutadanta  bethought  himself  and  rejoined  slowly : 
"No.  I  do  not.  The  same  logic  holds  good  univer- 
sally; but  there  is  a  peculiarity  about  my  self  which 
renders  it  altogether  different  from  everything  else  and 
also  from  other  selves.  There  may  be  another  man 
who  feels  exactly  like  me,  thinks  like  me,  and  acts  like 
me ;  suppose  even  he  had  the  same  name  and  the 
same  kind  of  possessions,  he  would  not  be  myself."  ^ 

"True,  Kiitadanta," answered  Buddha,  "he  would 
not  be  thyself.  Now,  tell  me,  is  the  person  who  goes 
to  school  one,  and  that  same  person  when  he  has  fin- 
ished his  schooling  another  ?  Is  it  one  who  commits 
a  crime,  another  who  is  punished  by  having  his  hands 
and  feet  cut  off?"  *^ 

"They  are  the  same,"  was  the  reply.  *^ 


BUDDHA,  THE  TEACHER.  T37 

«*Then  sameness  is  constituted  by  continuity  only?" 
asked  the  Tathagata.  *^ 

"Not  only  by  continuity,"  said  Kutadanta,  ''but 
also  and  mainly  by  identity  of  character. "  ^ 

''Very  well,"  concluded  Buddha,  "then  you  agree 
that  persons  can  be  the  same,  in  the  same  sense  as 
two  flames  of  the  same  kind  are  called  the  same;  and 
thou  must  recognise  that  in  this  sense  another  man  of 
the  same  character  and  product  of  the  same  karma  is 
the  same  as  thou."  *^ 

'Well,  I  do,"  said  the  Brahman.  « 

Buddha  continued  :  "And  in  this  same  sense  alone 
art  thou  the  same  to-day  as  yesterday.  Thy  nature  is 
not  constituted  by  the  matter  of  which  thy  body  con- 
sists, but  by  the  forms  of  the  body,  of  the  sensations, 
of  the  thoughts.  Thy  soul  is  the  combination  of  the 
samskaras.  Wherever  they  are,  thou  art.  Whither- 
soever they  go,  thy  soul  goes.  Thus  thou  wilt  recog- 
nise in  a  certain  sense  an  identity  of  thy  self,  and  in 
another  sense  thou  wilt  not.  But  he  who  does  not 
recognise  the  identity  should  deny  all  identity,  and 
should  say  that  the  questioner  is  no  longer  the  same 
person  as  he  who  a  minute  after  receives  the  answer. 
Now  consider  the  continuation  of  thy  personality,  which 
is  preserved  in  thy  karma.  Dost  thou  call  it  death  and 
annihilation,  or  life  and  continued  life."  ^^ 

"  I  call  it  life  and  continued  life,"  rejoined  Kuta- 
danta, "  for  it  is  the  continuation  of  my  existence,  but 
I  do  not  care  for  that  kind  of  continuation.  All  I  care 
for  is  the  continuation  of  self  in  the  other  sense,  which 
makes  of  every  man,  whether  identical  with  me  or  not, 
an  altogether  different  person."  ^ 

"  Very  well,"  said  Buddha.  "  This  is  what  thou 
desirest  and  this  is  the  cleaving  to  self.     This  is  thy 


138  THE  GOSPEL  OF  BUDDHA. 

error,  and  it  implicates  thee  into  unnecessary  anxie- 
ties and  wrong-doing,  into  grief  and  cares  of  all  kind. 
He  who  cleaves  to  self  must  pass  through  the  endless 
migrations  of  death,  he  is  constantly  dying.  For  the 
nature  of  self  is  a  perpetual  death."  ^ 

*'  How  is  that?  "  asked  Kutadanta.  ^ 

"  Where  is  thy  self?"  asked  Buddha.  And  when 
Kutadanta  made  no  reply,  he  continued  :  *'  Thy  self 
to  which  thou  cleavest  is  a  constant  change.  Years 
ago  thou  wast  a  small  babe;  then,  thou  wast  a  boy ; 
then  a  youth,  and  now,  thou  art  a  man.  Is  there  any 
identity  of  the  babe  and  the  man  ?  There  is  an  iden- 
tity in  a  certain  sense  only.  Indeed  there  is  more 
identity  between  the  flames  of  the  first  and  the  third 
watch,  even  though  the  lamp  might  have  been  extin- 
guished during  the  second  watch.  Now  which  is  the 
true  self,  that  of  yesterday,  that  of  to-day,  or  that  of 
to-morrow,  for  the  preservation  of  which  thou  dost 
clamor?"  w 

Kutadanta  was  bewildered.  **  Lord  of  the  world," 
he  said,  ''  I  see  my  error,  but  I  am  confused  still."    ^ 

The  Tathagata  continued  :  *'It  is  by  a  process  of 
evolution  that  samskaras  come  to  be.  There  is  no 
samskara  which  has  sprung  into  being  without  a  grad- 
ual becoming.  Thy  samskaras  are  the  product  of  thy 
deeds  in  former  existences.  The  combination  of  thy 
samskaras  is  thy  soul.  Wheresoever  they  ate  impressed 
thither  thy  soul  migrates.  In  thy  samskaras  thou  wilt 
continue  to  live  and  thou  wilt  reap  in  future  existences 
the  harvest  gown  now  and  in  the  past."  ^ 

**  Verily,  O  Lord,"  rejoined  Kutadanta,  "  this  is  no 
fair  retribution.  I  cannot  recognise  the  justice  that 
others  after  me  will  reap  what  I  am  sowing  now.  '*      ^ 

The  Blessed  One  waited  a  moment  and  then  re- 


BUDDHA,  THE  TEACHER.  1 39 

plied  :  "  Is  all  teaching  in  vain?  Dost  thou  not  un- 
derstand that  those  others  are  thou  thyself?  Thou  thy- 
self wilt  reap  what  thou  sowest,  not  others.  *^ 

**  Think  of  a  man  who  is  ill-bred  and  destitute,  suf- 
fering from  the  wretchedness  of  his  condition.  As  a 
boy  ho  was  slothful  and  indolent,  and  when  he  grew 
up  he  had  not  learned  a  craft  to  earn  a  living.  Wouldst 
thou  say,  his  misery  is  not  the  product  of  his  own  ac- 
tion, because  the  adult  is  no  longer  the  same  person  as 
was  the  boy?  ^ 

**  Verily,  I  say  unto  you  :  Not  in  the  heavens,  not 
in  the  midst  of  the  sea,  not  if  thou  hidest  thyself  away 
in  the  clefts  of  the  mountains,  wilt  thou  find  a  place 
where  thou  canst  escape  the  fruit  of  thy  evil  actions.® 

*'At  the  same  time  thou  art  sure  to  receive  the 
blessings  of  thy  good  actions.  ®* 

**Him,  who  has  been  long  travelling  and  who  re- 
turns home  in  safety,  the  welcome  of  kinsfolk,  friends, 
and  acquaintances,  awaits.  So,  the  fruits  of  his  good 
works  bid  welcome  the  man  who  has  walked  in  the 
path  of  righteousness,  when  he  passes  over  from  the 
present  life  into  the  hereafter."  ^ 

Kutadanta  said  :  "  I  have  faith  in  the  glory  and  ex- 
cellency of  thy  doctrines.  My  eye  cannot  as  yet  en- 
dure the  light ;  but  I  now  understand  that  there  is  no 
self,  and  the  truth  dawns  upon  me.  Sacrifices  cannot 
save,  and  invocations  are  idle  talk.  But  how  shall  I 
find  the  path  to  life  everlasting  ?  I  know  all  the  Vedas 
by  heart  and  have  not  found  the  truth."  ^ 

Said  Buddha  :  "  Learning  is  a  good  thing  ;  but  it 
availeth  not.  True  wisdom  can  be  acquired  by  prac- 
tice only.  »  Practise  the  truth  that  thy  brother  is  the 
same  as  thou.     Walk  in  the  noble  path  of  righteous- 


140  THE  GOSPEL  OF  BUDDHA. 

ness  and  thou  wilt  understand  that  while  there  is  death 
in  self,  there  is  immortality  in  truth. "  ^ 

Said  Kutadanta  :  **Let  me  take  my  refuge  in  the 
Blessed  One,  in  the  dharma,  and  in  the  brotherhood. 
Accept  me  as  thy  disciple  and  let  me  partake  of  the 
bliss  of  immortality."  ^ 

LIV.  BUDDHA.  NOT  GAUTAMA. 

And  the  Blessed  One  said  :  * 

*'  Those  only  who  do  not  believe,  call  me  Gautama 
Siddhartha,  but  you  call  me  Buddha,  the  Blessed  One, 
and  Teacher.  And  this  is  right,  for  I  have  even  in 
this  life  entered  Nirvana,  and  the  life  of  Gautama  Sid- 
dhartha has  been  extinguished.  ^ 

'<Self  has  disappeared,  and  the  truth  has  taken  its 
abode  in  me.  This  body  of  mine  is  Gautama's  body 
and  it  will  be  dissolved  in  due  time,  and  after  its  dis- 
solution no  one,  neither  God  nor  man,  will  see  Gau- 
tama Siddhartha  again.  But  Buddha  will  not  die; 
Buddha  will  continue  to  live  in  the  holy  body  of  the 
law.  8 

*'  The  extinction  of  the  Blessed  One  will  be  by  that 
passing  away  in  which  nothing  remains  that  could  tend 
to  the  formation  of  another  self.  Nor  will  it  be  pos- 
sible to  point  out  the  Blessed  One  as  being  here  or 
there.  But  it  will  be  like  a  flame  in  a  great  body  of 
blazing  fire.  That  flame  has  ceased  ;  it  has  vanished 
and  it  cannot  be  said  that  it  is  here  or  there.  In  the 
body  of  the  dharma,  however,  the  Blessed  One  can  be 
pointed  out ;  for  the  dharma  has  been  preached  by  the 
Blessed  One.  «  * 

'  Ye  are  my  children,  I  am  your  father ;  through 
me  ye  have  been  released  from  your  sufferings.  * 


BUDDHA,  THE  TEACHER.  I4I 

<*  I  myself  having  reached  the  other  shore,  help 
others  to  cross  the  stream  ;  I  myself  having  attained 
salvation,  am  a  saviour  of  others ;  being  comforted,  I 
comfort  others  and  lead  them  to  the  place  of  refuge.  ^ 

*'I  shall  fill  with  joy  all  the  beings  whose  limbs 
languish  ;  I  shall  give  happiness  to  those  who  are  dy- 
ing from  distress ;  I  shall  extend  to  them  succor  and 
deliverance.  ^ 

**  I  was  born  into  the  world  as  the  king  of  truth  for 
the  salvation  of  the  world.  ^ 

**  The  subject  on  which  I  meditate  is  truth.  The 
practice  to  which  I  devote  myself  is  truth.  The  topic 
of  my  conversation  is  truth.  My  thoughts  are  always 
in  the  truth.  For  lo  !  my  self  has  become  the  truth. 
I  am  the  truth.  ^ 

"Whosoever  comprehendeth  the  truth,  he  will  see 
the  Blessed  One,  for  the  truth  has  been  preached  by 
the  Blessed  One."  w 


LV.  ONE  ESSENCE,  ONE  LAW,  ONE  AIM. 

And  the  Tathagata  addressed  the  venerable  Ka- 
shyapa,  to  dispel  the  uncertainty  and  doubt  of  his 
mind,  and  he  said  :  * 

"All  things  are  made  of  one  essence,  yet  things  are 
different  according  to  the  forms  which  they  assume  un- 
der different  impressions.  As  they  form  themselves 
so  they  act,  and  as  they  act  so  they  are.  ^ 

"  It  is,  Kashyapa,  as  if  a  potter  made  different  ves- 
sels out  of  the  same  clay.  Some  of  these  pots  are  to 
contain  sugar,  others  rice,  others  curds  and  milk ; 
others  still  are  vessels  of  impurity.  There  is  no  di- 
versity in  the  clay  used  ;  the  diversity  of  the  pots  is 
only  due  to  the  moulding  hands  of  the  potter  who 


142  THE  GOSPEL  OF  BUDDHA. 

shapes  them  for  the  various  uses  that  circumstances 
may  require.  3 

*'And  as  all  things  originate  from  one  essence,  so 
they  are  developing  according  to  one  law  and  they  are 
destined  to  one  aim  which  is  Nirvana.  * 

'  *  Nirvana,  comes  to  you,  Kashyapa,  if  you  thor- 
oughly understand,  and  if  you  live  according  to  your 
understanding,  that  all  things  are  of  one  essence  and 
that  there  is  but  one  law.  Hence,  there  is  but  one 
Nirvana  as  there  is  but  one  truth,  not  two  or  three.    ' 

"And  the  Tathagata  is  the  same  unto  all  beings, 
differing  in  his  attitude  only  in  so  far  as  all  beings  are 
different.  • 

"  The  Tathagata  recreates  the  whole  world  like  a 
cloud  shedding  its  waters  without  distinction.  He  has 
the  same  sentiments  for  the  high  as  for  the  low,  for 
the  wise  as  for  the  ignorant,  for  the  noble-minded  as 
for  the  immoral.  ' 

"  The  great  cloud  full  of  rain  comes  up  in  this  wide 
universe  covering  all  countries  and  oceans  to  pour  down 
its  rain  everywhere,  over  all  grasses,  shrubs,  herbs, 
trees  of  various  species,  families  of  plants  of  different 
names  growing  on  the  earth,  on  the  hills,  on  the  moun- 
tains, or  in  the  valleys.  * 

**Then,  Kashyapa,  the  grasses,  shrubs,  herbs,  and 
wild  trees  suck  the  water  emitted  from  that  great  cloud 
which  is  all  of  one  essence  and  has  been  abundantly 
poured  down  ;  and  they  will,  according  to  their  nature, 
acquire  a  proportionate  development,  shooting  up  and 
producing  blossoms  and  fruits  in  their  season.  ' 

'*  Rooted  in  one  and  the  same  soil,  all  those  fami- 
lies of  plants  and  germs  are  quickened  by  water  of  the 
same  essence.  ^^ 

**  The  Tathagata,   however,  O   Kashyapa,   knows 


BUDDHA,  THE  TEACHER.  1 43 

the  law  whose  essence  is  salvation,  and  whose  end  is 
the  peace  of  Nirvana.  He  is  the  same  to  all,  and  yet 
knowing  the  requirements  of  every  single  being,  he 
does  not  reveal  himself  to  all  alike.  He  does  not  im- 
part to  them  at  once  the  fulness  of  omniscience,  but 
pays  attention  to  the  disposition  of  various  beings,"  " 


LVI.   THE  LESSON  GIVEN  TO  RAHULA. 

Before  Rahula,  the  son  of  Gautama  Siddhartha  and 
Yashodhara,  attained  to  the  enlightenment  of  true  wis- 
dom, his  conduct  was  not  always  marked  by  a  love  of 
truth,  and  the  Blessed  One  sent  him  to  a  distant 
vihara  to  govern  his  mind  and  to  guard  his  tongue.     ^ 

After  some  time  the  Blessed  One  repaired  to  the 
place,  and  Rahula  was  filled  with  joy.  ' 

And  the  Blessed  One  ordered  the  boy  to  bring  him 
a  basin  with  water  and  wash  his  feet,  and  Rahula 
obeyed.  * 

When  Rahula  had  washed  the  Tathagata's  feet,  the 
Blessed  One  asked  :  **  Is  the  water  now  fit  for  drink- 
ing?" * 

**No,  my  Lord,"  replied  the  boy,  "the  water  is 
defiled."  ^ 

Then  the  Blessed  One  said  :  **Now  consider  your 
own  case.  Although  you  are  my  son,  and  the  grand- 
child of  a  king,  although  you  are  a  shramana  who  has 
voluntarily  given  up  everything,  you  are  unable  to 
guard  your  tongue  from  untruth,  and  thus  defile  your 
mind."  « 

And  when  the  water  had  been  poured  away,  the 
Blessed  One  asked  again  :  "Is  this  vessel  now  fit  for 
holding  water  to  drink  ?  "  ' 


144  THE  GOSPEL  OF  BUDDHA. 

"No,  my  Lord,"  replied  Rahula,  '*  the  vessel,  too, 
has  become  unclean."  ® 

And  the  Blessed  One  said  :  **Now  consider  your 
own  case.  Although  you  wear  the  yellow  robe,  are 
you  fit  for  any  high  purpose  when  you  have  become 
unclean  like  this  vessel? "  ^ 

Then  the  Blessed  One,  lifting  up  the  empty  basin 
and  whirling  it  round,  asked:  **Are  you  not  afraid 
lest  it  should  fall  and  break  ?  "  ^o 

**No,  my  Lord,"  replied  Rahula,  ** the  vessel  is 
but  cheap,  and  its  loss  will  not  amount  to  much. "      ^^ 

*'  Now  consider  your  own  case,'*  said  the  Blessed 
One.  **You  are  whirled  about  in  endless  eddies  of 
transmigration,  and  your  body  being  made  of  the  same 
substance  as  other  material  things  that  will  crumble  to 
dust,  there  is  no  loss  if  it  be  broken.  He  who  is  given 
to  speaking  untruths  is  an  object  of  contempt  to  the 
wise."  ^ 

Rahula  was  filled  with  shame,  and  the  Blessed  One 
addressed  him  once  more :  **  Listen,  and  I  will  tell 
you  a  parable  :  ^ 

**  There  was  a  king  who  had  a  very  powerful  ele- 
phant, able  to  cope  with  five  hundred  ordinary  ele- 
phants. When  going  to  war,  the  elephant  was  armed 
with  sharp  swords  on  his  tusks,  with  scythes  on  his 
shoulders,  spears  on  his  feet,  and  an  iron  ball  at  his 
tail.  The  elephant-master  rejoiced  to  see  the  noble 
creature  so  well  equipped,  and,  knowing  that  a  slight 
wound  by  an  arrow  in  the  trunk  would  be  fatal,  he  had 
taught  the  elephant  to  keep  his  trunk  well  coiled  up. 
But  during  the  battle  the  elephant  stretched  forth  his 
trunk  to  seize  a  sword.  His  master  was  frightened 
and  consulted  with  the  king,  and  they  decided  that 
the  elephant  was  no  longer  fit  to  be  used  in  battle,     i* 


BUDDHA,  THE  TEACHER.  145 

*«  O  Rahula  !  if  men  would  only  guard  their  tongues 
all  would  be  well !  Be  like  the  fighting  elephant  who 
guards  his  trunk  against  the  arrow  that  strikes  in  the 
middle.  ^ 

<'By  love  of  truth  the  sincere  escape  iniquity. 
Like  the  elephant  well  subdued  and  quiet,  who  per- 
mits the  king  to  mount  on  his  trunk,  thus  the  man  that 
reveres  righteousness  will  endure  faithfully  throughout 
his  life."  M 

Rahula  hearing  these  words  was  filled  with  deep 
sorrow ;  he  never  again  gave  any  occasion  for  com- 
plaint, and  forthwith  he  sanctified  his  life  by  earnest 
exertions.  " 

LVII.    THE  SERMON  ON  ABUSE. 

And  the  Blessed  One  observed  the  ways  of  society 
and  noticed  how  much  misery  came  from  malignity  and 
foolish  offences  done  only  to  gratify  vanity  and  self- 
seeking  pride.  * 

And  Buddha  said  :  **If  a  man  foolishly  does  me 
wrong,  I  will  return  to  him  the  protection  of  my  un- 
grudging love ;  the  more  evil  comes  from  him,  the 
more  good  shall  go  from  me ;  the  fragrance  of  good- 
ness always  comes  to  me,  and  the  harmful  air  of  evil 
goes  to  him."  * 

A  foolish  man  learning  that  Buddha  observed  the 
principle  of  great  love  which  commends  to  return  good 
for  evil,  came  and  abused  him.  Buddha  was  silent, 
pitying  his  folly.  * 

The  man  having  finished  his  abuse,  Buddha  asked 
him,  saying:  **Son,  if  a  man  declined  to  accept  a 
present  made  to  him,  to  whom  would  it  belong?  "    And 


146  THE  GOSPEL  OF  BUDDHA. 

he  answered  :  '*In  that  case  it  would  belong  to  the 
man  who  offered  it. "  * 

<'My  son,"  said  Buddha,  "you  have  railed  at  me, 
but  I  decline  to  accept  your  abuse,  and  request  you  to 
keep  it  yourself.  Will  it  not  be  a  source  of  misery  to 
you?  As  the  echo  belongs  to  the  sound,  and  the 
shadow  to  the  substance,  so  misery  will  overtake  the 
evil-doer  without  fail.  '*  ^ 

The  abuser  made  no  reply,  and  Buddha  contin- 
ued:  « 

'<A  wicked  man  who  reproaches  a  virtuous  one  is 
like  one  who  looks  up  and  spits  at  heaven  ;  the  spittle 
soils  not  the  heaven,  but  comes  back  and  defiles  his 
own  person.  ' 

"The  slanderer  is  like  one  who  flings  dust  at  another 
when  the  wind  is  contrary;  the  dust  does  but  return  on 
him  who  threw  it.  The  virtuous  man  cannot  be  hurt, 
and  the  misery  that  the  other  would  inflict  comes  back 
on  himself. "  ^ 

The  abuser  went  away  ashamed,  but  he  came  again 
and  took  refuge  in  the  Buddha,  the  Dharma,  and  the 
Sangha.  * 

LVIII.  BUDDHA  REPLIES  TO  THE  D^VA. 

On  a  certain  day  when  the  Blessed  One  dwelt  at 
J6tavana,  the  garden  of  Anathapindika,  a  celestial  d6va 
came  to  him  in  the  shape  of  a  Brahman  whose  coun- 
tenance was  bright  and  whose  garments  were  white 
like  snow.  The  dSva  asked  questions  which  the  Bles- 
sed One  answered.  * 

The  d6va  said:  "What  is  the  sharpest  sword? 
What  is  the  deadliest  poison  ?  What  is  the  fiercest 
fire?    What  is  the  darkest  night  ?  "  * 


BUDDHA,  THE  TEACHER.  I47 

The  Blessed  One  replied  :  **A  word  spoken  in  wrath 
is  the  sharpest  sword  ;  covetousness  is  the  deadliest 
poison ;  passion  is  the  fiercest  fire ;  ignorance  is  the 
darkest  night."  ' 

The  deva  said  :  **  Who  gains  the  greatest  benefit? 
Who  loses  most?  Which  armor  is  invulnerable  ?  What 
is  the  best  weapon  ?  "  * 

The  Blessed  One  replied  :  **  He  is  the  greatest 
gainer  who  gives  to  others,  and  he  loses  most  who  re- 
ceives from  others  without  giving  a  compensation. 
Patience  is  an  invulnerable  armor ;  wisdom  is  the  best 
weapon. "  • 

The  d6va  said  :  *  *  Who  is  the  most  dangerous  thief  ? 
What  is  the  most  precious  treasure  ?  Who  is  most  suc- 
cessful in  taking  away  by  violence  not  only  on  earth,  but 
also  in  heaven?  What  is  the  securest  treasure-trove?  "* 

The  Blessed  One  replied ;  *  *  Evil  thought  is  the  most 
dangerous  thief ;  virtue  is  the  most  precious  treasure. 
The  soul  can  take  away  by  viole'nce  not  only  on  earth, 
but  also  in  heaven,  and  immortality  is  its  securest 
treasure-trove.  '*  ^ 

The  d6va  said  :  *' What  is  attractive?  What  is  dis- 
gusting? What  is  the  most  horrible  pain?  What  is 
the  greatest  enjoyment?"  • 

The  Blessed  One  replied:  "Good  is  attractive; 
evil  is  disgusting.  A  bad  ccJnscience  is  the  most  tor- 
menting pain;  deliverance  is  the  height  of  bliss."       ^ 

The  d6va  asked  :  *<  What  causes  ruin  in  the  world? 
What  breaks  off  friendships  ?  What  is  the  most  vio- 
lent fever?     Who  is  the  best  physician  ?  "  * 

The  Blessed  One  replied  :  *'  Ignorance  causes  the 
ruin  of  the  world.  Envy  and  selfishness  break  off  friend- 
ships. Hatred  is  the  most  violent  fever,  and  Buddha 
is  the  best  physician."  ** 


148  THE  GOSPEL  OF  BUDDHA. 

The  d6va  then  asked  and  said :  **Now  I  have  only 
one  doubt  to  be  solved  ;  pray,  clear  it  away  :  What  is 
it  fire  can  neither  burn,  nor  moisture  corrode,  nor  wind 
crush  down,  but  is  able  to  reform  the  whole  world?  "  ^ 

The  Blessed  One  replied  :  "Blessing!  Neither  fire, 
nor  moisture,  nor  wind  can  destroy  the  blessing  of  a 
good  deed,  and  it  will  reform  the  whole  world."  ^* 

The  deva,  having  heard  the  words  of  the  Blessed 
One,  was  full  of  exceeding  joy.  Clasping  his  hands,  he 
bowed  down  before  him  in  reverence,  and  disappeared 
suddenly  from  the  presence  of  Buddha.  ^* 

UX.  WORDS  OF  INSTRUCTION. 

Thus  I  have  heard.  The  bhikshus  came  to  the 
Blessed  One,  and  having  saluted  him  with  clasped 
hands  they  said  :  * 

**0  Master,  thou  all-seeing,  we  all  wish  to  learn  ; 
our  ears  are  ready  to  hear,  thou  art  our  teacher,  thou 
art  incomparable.  Cut  off  our  doubt,  inform  us  of  the 
blessed  dharma,  O  thou  of  great  understanding ;  speak 
in  the  midst  of  us,  O  thou  who  art  all-seeing,  as  is  the 
thousand-eyed  Lord  of  the  gods.  * 

"We  will  ask  the  muni  of  great  understanding, 
who  has  crossed  the  stream,  gone  to  the  other  shore, 
is  blessed  and  of  a  firm  mind :  How  does  a  bhikshu 
wander  rightly  in  the  world,  after  having  gone  out 
from  his  house  and  driven  away  desire?  "  * 

Buddha  said  :  * 

"Let  the  bhikshu  subdue  his  passion  for  human 
and  celestial  pleasures,  then,  having  conquered  exis- 
tence, he  will  command  the  dharma.  Such  a  one  will 
wander  rightly  in  the  world.  ^ 

**  He  whose  lusts  have  been  destroyed,  who  is  free 


BUDDHA,  THE  TEACHER.  I49 

from  pride,  who  has  overcome  all  the  ways  of  passion, 
is  subdued,  perfectly  happy,and  of  a  firm  mind.  Such 
a  one  will  wander  rightly  in  the  world.  • 

*' Faithful  is  he  who  is  possessed  of  knowledge, 
seeing  the  way  that  leads  to  Nirvana,  he  who  is  no 
partisan,  he  who  is  pure  and  victorious,  and  has  re- 
moved the  veil  from  his  eyes.  Such  a  one  will  wander 
rightly  in  the  world. "  ' 

Said  the  bhikshus  :  ''Certainly,  O  Bhagavant,  it  is 
so  :  whichever  bhikshu  lives  in  this  way,  subdued  and 
having  overcome  all  bonds,  such  a  one  will  wander 
rightly  in  the  world."  ^ 

The  Blessed  One  said  :  ' 

"Whatever  is  to  be  done  by  him  who  aspires  to 
attain  the  tranquillity  of  Nirvana  let  him  be  able  and 
upright,  conscientious  and  gentle,  and  not  proud.       ^® 

**Let  no  one  deceive  another,  let  no  one  despise 
another,  let  no  one  out  of  anger  or  resentment  wish  to 
harm  another.  " 

*' Happy  is  the  solitude  of  the  peaceful  who  know 
and  behold  the  truth.  Happy  is  he  who  stands  firm  by 
holding  himself  in  check  alway.  Happy  is  he  whose 
every  sorrow,  whose  every  desire  is  at  an  end.  The 
conquest  of  the  stubborn  vanity  of  self  is  truly  supreme 
happiness.  " 

"Let  a  man's  pleasure  be  the  dharma,  let  him  de- 
light in  the  dharma,  let  him  stand  fast  in  the  dharma, 
let  him  know  how  to  inquire  into  the  dharma,  let  him 
not  raise  any  dispute  that  pollutes  the  dharma,  and  let 
him  spend  his  time  in  pondering  on  the  well-spoken 
truths  of  the  dharma.  ^ 

*'A  treasure  that  is  laid  up  in  a  deep  pit  profits 
nothing  and  may  easily  be  lost.  The  real  treasure 
that  is  laid  up  through  charity  and  piety,  temperance. 


X50  THE  GOSPEL  OF  BUDDHA. 

self-control,  or  deeds  of  merit,  is  hid  secure  and  can- 
not pass  away.  It  is  never  gained  by  despoiling  or 
wronging  others,  and  no  thief  can  steal  it.  A  man, 
when  he  dies,  must  leave  the  fleeting  wealth  of  the 
world,  but  this  treasure  of  virtuous  acts  he  takes  with 
him.  Let  the  wise  do  good  deeds ;  they  are  a  treasure 
that  can  never  be  lost. "  ** 

And  the  bhikshus  praised  the  wisdom  of  the  Tatha- 
gata :  ^^ 

**Thou  hast  past  beyond  pain  ;  thou  art  holy,  O 
Enlightened  One,  we  consider  thee  one  that  has  de- 
stroyed his  passions.  Thou  art  glorious,  thoughtful, 
and  of  great  understanding.  O  thou  who  puts  an  end 
to  pain,  thou  hast  carried  us  across  our  doubt.  ^* 

** Because  thou  sawest  our  longing  and  carriedest  us 
across  our  doubt,  adoration  be  to  thee,  O  muni,  who 
hast  attained  the  highest  gain  in  the  ways  of  wisdom.^' 

"The  doubt  we  had  before,  thou  hast  cleared  away, 
O  thou  clearly-seeing ;  surely  thou  art  a  muni,  perfectly 
enlightened,  there  is  no  obstacle  for  thee.  ^® 

*<And  all  thy  troubles  are  scattered  and  cutoff; 
thou  art  calm,  subdued,  firm,  truthful.  ^^ 

* 'Adoration  be  to  thee,  O  noble  muni,  adoration  be 
to  thee,  O  thou  best  of  beings ;  in  the  world  of  men  and 
gods  there  is  none  equal  to  thee.  ^ 

"Thou  art  Buddha,  thou  art  the  Master,  thou  art 
the  muni  that  conquers  Mara ;  after  having  cut  off  de- 
sire thou  hast  crossed  over  and  earnest  this  generation 
to  the  other  shore. '  *  ^ 

LX.  AMITABHA. 

One  of  the  disciples  came  to  the  Blessed  One  with 
a  trembling  heart  and  his  mind  full  of  doubt.  And  he 
asked  the  Blessed  One:    '*0  Buddha,  our  Lord  and 


BUDDHA,  THE  TEACHER.  151 

Master,  why  do  we  give  up  the  pleasures  of  the  world, 
if  you  forbid  us  to  work  miracles  and  to  attain  the  su- 
pernatural ?  Is  not  Amitabha,  the  infinite  light  of  reve- 
lation, the  source  of  innumerable  miracles  ?  "  ^ 

And  the  Blessed  One,  seeing  the  anxiety  of  a  truth- 
seeking  mind,  said  :  **0  shravaka,  thou  art  a  novice 
among  the  novices,  and  thou  art  swimming  on  the  sur- 
face of  samsara.  How  long  will  it  take  thee  to  grasp 
the  truth  ?  Thou  hast  not  understood  the  words  of  the 
Tathagata.  The  law  of  karma  is  irrefragable,  and  sup- 
plications have  no  effect,  for  they  are  empty  words. "  ^ 

Said  the  disciple  :  **  So  you  say  there  are  no  mir- 
aculous and  wonderful  things?  "  ' 

And  the  Blessed  One  replied  ;  * 

**Is  it  not  a  wonderful  thing,  mysterious  and  mi- 
raculous to  the  worldling,  that  a  sinner  can  become  a 
saint,  that  he  who  attains  to  true  enlightenment  will 
find  the  path  of  truth  and  abandon  the  evil  ways  of 
selfishness  ?  * 

*  *  The  bhikshu  who  renounces  the  transient  pleas- 
ures of  the  world  for  the  eternal  bliss  of  holiness,  per- 
forms the  only  miracle  that  can  truly  be  called  a  mir- 
acle. • 

*  *A  holy  man  changes  the  curses  of  karma  into  bless- 
ings. The  desire  to  perform  miracles  arises  either 
from  covetousness  or  from  vanity.  ^ 

**  That  mendicant  does  right  who  does  not  think  : 
*  People  should  salute  me';  who,  though  despised  by 
the  world,  yet  cherishes  no  ill-will  towards  it.  ^ 

'*That  mendicant  does  right  to  whom  omens,  me- 
teors, dreams,  and  signs  are  things  abolished ;  he  is 
free  from  all  their  evils.  ® 

* 'Amitabha,  the  unbounded  light,  is  the  source  of 
wisdom,   of  virtue,   of  Buddhahood.     The  deeds  of 


152  THE  GOSPEL  OF  BUDDHA. 

sorcerers  and  miracle-mongers  are  frauds,  but  what  is 
more  wondrous,  more  mysterious,  more  miraculous 
than  Amitabha?"  10 

**But,  Master,"  continued  the  shravaka,  '*is  the 
promise  of  the  happy  region  vain  talk  and  a  myth  ?  "  ^^ 

**  What  is  this  promise  ?  "  asked  Buddha ;  and  the 
disciple  replied  :  ^ 

*  *  There  is  in  the  West  a  paradisian  country  called 
the  Pure  Land,  exquisitely  adorned  with  gold  and  sil- 
ver and  precious  gems.  There  are  pure  waters  with 
golden  sands,  surrounded  by  pleasant  walks  and  cov- 
ered with  large  lotus  flowers.  Joyous  music  is  heard, 
and  flowers  rain  down  three  times  a  day.  There  are 
singing  birds  whose  harmonious  notes  proclaim  the 
praises  of  religion,  and  in  the  minds  of  those  who  lis- 
ten to  their  sweet  sounds,  remembrance  arises  of  the 
Buddha,  the  law,  and  the  brotherhood.  No  evil  birth 
is  possible  there,  and  even  the  name  of  hell  is  unknown. 
He  who  fervently  and  with  a  pious  mind  repeats  the 
words  *Amitabha  Buddha '  will  be  transported  to  the 
happy  region  of  this  pure  land,  and  when  death  draws 
nigh,  Buddha,  with  a  company  of  saintly  followers, 
will  stand  before  him,  and  there  will  be  perfect  tran- 
quillity." 13 

'*In  truth,"  said  Buddha,  *' there  is  such  a  happy 
paradise.  But  the  country  is  spiritual  and  it  is  acces- 
sible only  to  those  that  are  spiritual.  You  say.  It  lies 
in  the  West.  This  means,  look  for  it  where  he  who 
enlightens  the  world  resides.  The  sun  sinks  down  and 
leaves  us  in  utter  darkness,  the  shades  of  night  steal 
over  us,  and  Mara,  the  evil  one,  buries  our  bodies  in 
the  grave.  Sunset  is  nevertheless  no  extinction,  and 
where  we  imagine  we  see  extinction  there  is  boundless 
light  and  inexhaustible  life. "  ^* 


BUDDHA,  THE  TEACHER.  153 

*' Your  description,"  Buddha  continued,  *'is  beau- 
tiful ;  yet  it  is  insufficient  and  does  little  justice  to  the 
glory  of  the  pure  land.  The  worldly  can  speak  of  it  in 
a  worldly  way  only,  they  use  worldly  similes  and  worldly 
words.  But  the  pure  land  in  which  the  pure  live  is 
more  beautiful  than  you  can  say  or  imagine.  ^^ 

''However,  the  repetition  of  the  name  Amitabha 
Buddha  is  meritorious  only  if  you  speak  it  with  such  a 
devout  attitude  of  mind  as  will  cleanse  your  heart  and 
attune  your  will  to  do  works  of  righteousness.  He 
only  can  reach  the  happy  land  whose  soul  is  filled  with 
the  infinite  light  of  truth.  He  only  can  live  and  breathe 
in  the  spiritual  atmosphere  of  the  western  paradise 
who  has  attained  enlightenment.  ^® 

*' Verily  I  say  unto  you,  the  Tathagata  lives  in  the 
pure  land  of  eternal  bliss  even  now  while  he  is  still  in 
the  body  ;  and  the  Tathagata  preaches  the  law  of  reli- 
gion unto  you  and  unto  the  whole  world,  so  that  you 
and  your  brethren  may  attain  the  same  peace  and  the 
same  happiness.'*  " 

Said  the  disciple  :  "Teach  me,  O  Lord,  the  medi- 
tations to  which  I  must  devote  myself  in  order  to  let 
my  mind  enter  into  the  paradise  of  the  pure  land. "    ^^ 

Buddha  said  :   '*  There  are  five  meditations.  ^ 

**The  first  meditation  is  the  meditation  of  love  in 
which  you  must  so  adjust  your  heart  that  you  long  for 
the  weal  and  welfare  of  all  beings,  including  the  happi- 
ness of  your  enemies.  20 

"The  second  meditation  is  the  meditation  of  pity, 
in  which  you  think  of  all  beings  in  distress,  vividly 
representing  in  your  imagination  their  sorrows  and 
anxieties  so  as  to  arouse  a  deep  compassion  for  them 
in  your  soul.  ^^ 

"The  third  meditation  is  the  meditation  of  joy  in 


154  '^^^  GOSPEL  OF  BUDDHA. 

which  you  think  of  the  prosperity  of  others  and  rejoice 
with  their  rejoicings.  ^ 

'*The  fourth  meditation  is  the  meditation  on  im- 
purity, in  which  you  consider  the  evil  consequences  of 
corruption,  the  effects  of  sin  and  diseases.  How  trivial 
often  the  pleasure  of  the  moment  and  how  fatal  its 
consequences !  ^ 

*'  The  fifth  meditation  is  the  meditation  on  serenity, 
in  which  you  rise  above  love  and  hate,  tyranny  and 
oppression,  wealth  and  want,  and  regard  your  own  fate 
with  impartial  calmness  and  perfect  tranquillity.         ^ 

*'A  true  follower  of  the  Tathagata  does  not  found 
his  trust  upon  austerities  or  rituals  but  giving  up  the 
idea  of  self  relies  with  his  whole  heart  upon  Amitabha, 
which  is  the  unbounded  light  of  truth. "  25 

The  Blessed  One  after  having  explained  his  doc- 
trine of  Amitabha,  the  immeasurable  light  which  makes 
him  who  receives  it  a  Buddha,  looked  into  the  heart 
of  his  disciple  and  saw  still  some  doubts  and  anxieties. 
And  the  Blessed  One  said:  **Ask  me,  my  son,  the 
questions  which  weigh  upon  your  soul."  ^6 

And  the  disciple  said  :  ''Can  a  humble  monk,  by 
sanctifying  himself,  acquire  the  talents  of  supernatural 
wisdom  called  abhijnya  and  the  supernatural  powers 
called  riddhi?  Show  me  the  riddhi-pada,  the  path  to 
the  highest  wisdom  ?  Open  to  me  the  dhyanas  which 
are  the  means  of  acquiring  samadhi,  the  fixity  of  mind 
which  enraptures  the  soul. "  ^^ 

And  the  Blessed  One  said  :  ''Which  are  the  abhij- 
nyas? "  ^ 

The  disciple  replied:  "There  are  six  abhijnyas : 
(i)  The  celestial  eye ;  (2)  the  celestial  ear ;  (3)  the 
body  at  will  or  the  power  of  transformation  ;  (4)  the 
knowledge  of  the  destiny  of  former  dwellings,  so  as  to 


BUDDHA,  THE  TEACHER.  155 

know  former  states  of  existence ;  (5)  the  faculty  of 
reading  the  thoughts  of  others ;  and  (6)  the  knowledge 
of  comprehending  the  finality  of  the  stream  of  life. "  ^ 

And  the  Blessed  One  replied:  ** These  are  won- 
drous things ;  but  verily,  every  man  can  attain  them. 
Consider  the  abilities  of  your  own  mind,  you  were  born 
about  two  hundred  leagues  from  here  and  can  you  not, 
in  your  thought,  in  an  instant  travel  to  your  native 
place  and  remember  the  details  of  your  father's  home? 
Do  you  not  see  with  your  mind's  eye  the  roots  of  the 
tree  which  is  shaken  by  the  wind  without  being  over- 
thrown ?  Does  not  the  collector  of  herbs  see  in  his 
mental  vision,  whenever  he  pleases,  any  plant  with  its 
roots,  its  stem,  its  fruits,  its  leaves,  and  even  the  uses 
to  which  it  can  be  applied  ?  Cannot  the  man  who  un- 
derstands languages  recall  to  his  mind  any  word  when- 
ever he  pleases,  knowing  its  exact  meaning  and  im- 
port? How  much  more  does  the  Tathagata  understand 
the  nature  of  all  things  ;  he  looks  into  the  hearts  of  men 
and  reads  their  thoughts.  He  knows  the  evolution  of 
beings  and  foresees  their  ends. "  '^ 

Said  the  disciple:  *'Then  the  Tathagata  teaches 
that  man  can  attain  through  the  dhyanas  the  bliss  of 
abhijnya."  ^^ 

And  the  Blessed  One  asked  in  reply:  "Which  are 
the  dhyanas  through  which  man  reaches  abhijnya?"  ^^ 

The  disciple  replied:  *' There  are  four  dhyanas. 
The  first  dhyana  is  seclusion  in  which  you  must  free 
your  mind  from  sensuality ;  the  second  dhyana  is  a 
tranquillity  of  mind  full  of  joy  and  gladness ;  the  third 
dhyana  is  a  taking  delight  in  things  spiritual ;  the 
fourth  dhyana  is  a  state  of  perfect  purity  and  peace  in 
which  the  mind  is  above  all  gladness  and  grief."        ^ 

**  Good,  my  son,"  enjoined  the  Blessed  One.   **  Be 


156  THE  GOSPEL  OF  BUDDHA. 

sober  and  abandon  wrong  practices  which  serve  only 
to  stultify  your  mind. "  ^ 

Said  the  disciple:  **  Forbear  with  me,  O  Blessed 
One,  for  I  have  faith  without  understanding  and  I  am 
seeking  the  truth.  O  Blessed  One,  O  Tathagata,  my 
Lord  and  Master,  teach  me  the  riddhipada."  ^ 

The  Blessed  One  said  :  **  There  are  four  means  by 
which  riddhi  is  acquired  ;  (i)  Prevent  bad  qualities 
from  arising.  (2)  Put  away  bad  qualities  which  have 
arisen.  (3)  Produce  goodness  that  does  not  yet  exist. 
Search  with  sincerity,  and  persevere  in  your  search. 
In  the  end  you  will  find  the  truth. "  *• 

LXI.   THE  TEACHER  UNKNOWN. 

And  the  Blessed  One  said  to  Ananda :  ^ 

**  There  are  various  kinds  of  assemblies,  O  Ananda; 
assemblies  of  nobles,  of  Brahmans,  of  householders, 
of  bhikshus,  and  of  other  beings.  When  I  used  to  enter 
an  assembly,  I  always  became,  before  I  seated  myself, 
in  color  like  unto  the  color  of  my  audience,  and  in 
voice  like  unto  their  voice.  Then  with  religious  dis- 
course, I  instructed,  quickened,  and  gladdened  them.  ^ 

''My  doctrine  is  like  the  ocean,  having  the  same 
eight  wonderful  qualities.  '^ 

*'  Both  the  ocean  and  my  doctrine  become  gradu- 
ally deeper.  Both  preserve  their  identity  under  all 
changes.  Both  cast  out  dead  bodies  upon  the  dry 
land.  As  the  great  rivers,  when  falling  into  the  main, 
lose  their  names  and  are  thenceforth  reckoned  as  the 
great  ocean,  so  all  the  castes,  having  renounced  their 
lineage  and  entered  the  Sangha,  become  brethren  and 
are  reckoned  the  sons  of  Shakyamuni.  The  ocean  is 
the  goal  of  all  streams  and  of  the  rain  from  the  clouds, 
yet  is  it  never  overflowing  and  never  emptied  :  so  the 


BUDDHA,  THE  TEACHER.  1 57 

dharma  is  embraced  by  many  millions  of  people,  yet 
it  neither  increases  nor  decreases.  As  the  great  ocean 
has  only  one  taste,  the  taste  of  salt,  so  my  doctrine 
has  only  one  flavor,  the  flavor  of  emancipation.  Both 
the  ocean  and  the  dharma  are  full  of  gems  and  pearls 
and  jewels,  and  both  afford  a  dwelling-place  for  mighty 
beings.  * 

**  These  are  the  eight  wonderful  qualities  in  which 
my  doctrine  resembles  the  ocean.  * 

*'My  doctrine  is  pure  and  it  makes  no  discrimina- 
tion between  noble  and  ignoble,  rich  and  poor.  * 

"  My  doctrine  is  like  unto  water  which  cleanses  all 
without  distinction.  ^ 

"  My  doctrine  is  like  unto  fire  which  consumes  all 
things  that  exist  between  heaven  and  earth,  great  and 
small.  8 

"  My  doctrine  is  like  unto  the  heavens,  for  there  is 
room  in  it,  ample  room  for  the  reception  of  all,  for  men 
and  women,  boys  and  girls,  the  powerful  and  the 
lowly.  3 

**  But  when  I  spoke,  they  knew  me  not  and  would 
say,  *Who  may  this  be  who  thus  speaks,  a  man  or  a 
god?'  Then  having  instructed,  quickened,  and  glad- 
dened them  with  religious  discourse,  I  would  vanish 
away.  But  they  knew  me  not,  even  when  I  vanished 
away."  " 


PARABLES  AND  STORIES. 


LXII.  PARABLES. 

AND  the  Blessed  One  thought :  *'l  have  taught  the 
.  truth  which  is  excellent  in  the  beginning,  excel- 
lent in  the  middle,  and  excellent  in  the  end  ;  it  is  glori- 
ous in  its  spirit  and  glorious  in  its  letter.  But  simple  as 
it  is,  the  people  cannot  understand  it.  I  must  speak  to 
them  in  their  own  language,  I  must  adapt  my  thoughts 
to  their  thoughts.  They  are  like  unto  children,  and 
love  to  hear  tales.  Therefore,  I  will  tell  them  stories 
to  explain  the  glory  of  the  dharma.  If  they  cannot 
grasp  the  truth  in  the  abstract  arguments  by  which  I 
have  reached  it,  they  may  nevertheless  come  to  under- 
stamd  it,  if  it  is  illustrated  in  parables. "  * 

LXIII.   THE  BURNING  MANSION. 

There  was  a  wealthy  householder  who  possessed  a 
large  but  old  mansion ;  its  rafters  were  worm-eaten,  its 
pillars  rotten,  its  roof  dry  and  combustible.  And  it 
happened  on  one  day  that  there  was  a  smell  of  fire. 
The  householder,  ran  out  doors  and  saw  the  thatch  all 
ablaze.  He  was  horror-struck,  for  he  loved  his  chil- 
dren dearly,  and  knew  that,  ignorant  of  the  danger, 
they  were  romping  about  in  the  burning  mansion.       ^ 

The  distracted  father  thought  to  himself,  **What 
shall  I  do?     The  children  are  ignorant,  and  it  will  be 


PARABLES  AND  STORIES.  1 59 

useless  to  warn  them  of  the  danger.  If  I  run  in  to 
catch  them  and  carry  them  out  in  my  arms,  they  will 
run  away,  and  while  I  might  save  one  of  them,  the 
others  would  perish  in  the  flames. "  Suddenly  an  idea 
came  to  him.  **  My  children  love  toys,"  he  thought ; 
*<if  I  promise  them  playthings  of  wonderful  beauty, 
they  will  listen  to  me."  * 

Then  he  shouted  aloud  :  *'  Children,  come  out  and 
see  the  exquisite  feast  your  father  has  prepared  for 
you.  Here  are  toys  for  you  finer  than  you  have  ever 
seen.     Come  quickly,  before  it  is  too  late  !  "  ^ 

And  lo  !  from  the  blazing  ruins  the  children  came 
out  in  full  haste.  The  word  **  toys'*  had  caught  their 
minds.  Then  the  fond  father  in  his  joy  bought  them 
the  most  precious  playthings,  and,  when  they  saw  the 
destruction  of  the  house,  they  understood  the  good  in- 
tention of  their  father,  and  praised  the  wisdom  which 
had  saved  their  lives.  * 

The  Tathagata  knows  that  the  children  of  the  world 
l«ve  the  tinsel  of  worldly  pleasures ;  he  describes  the 
bliss  of  righteousness,  thus  endeavoring  to  save  their 
souls  from  perdition,  and  he  will  give  them  the  spiritual 
treasures  of  truth.  ' 

LXIV.  THE  MAN  BORN  BLIND. 

There  was  a  man  born  blind  and  he  said  :  **  I  do 
not  believe  in  the  world  of  light  and  appearance.  There 
are  no  colors,  bright  or  sombre.  There  is  no  sun,  no 
moon,  no  stars.   No  one  has  witnessed  these  things."^ 

His  friends  remonstrated  with  him,  but  he  clung  to 
his  opinion:  **What  you  say  that  you  see,"  he  ob- 
jected, ''are  illusions.  If  colors  existed  I  should  be 
able  to  touch  them.  They  have  no  substance  and  are 
unreal."  * 


l6o  THE  GOSPEL  OF  BUDDHA. 

In  those  days  there  was  a  physician  who  was  called 
to  see  the  blind  man,  and  he  mixed  four  simples  and 
cured  him  of  his  disease.  ^ 

The  Tathagata  is  the  physician,  and  the  four  sim- 
ples are  the  four  noble  truths.  * 

LXV.  THE  LOST  SON. 

There  was  a  householder's  son  who  went  away  into 
a  distant  country,  and  while  the  father  accumulated 
immeasurable  riches,  the  son  became  miserably  poor. 
And  the  son  while  searching  for  food  and  clothing  hap- 
pened to  come  to  the  country  in  which  his  father  lived. 
And  the  father  saw  him  in  his  wretchedness,  for  he 
wae  ragged  and  brutalised  by  poverty,  and  ordered 
some  of  his  servants  to  call  him.  ^ 

When  the  son  saw  the  palace  to  which  he  was  con- 
ducted, he  thought,  *'I  must  have  evoked  the  suspi- 
cion of  a  powerful  man,  and  he  will  throw  me  into 
prison."  Full  of  apprehension  he  made  his  escape 
before  he  had  seen  his  father.  * 

Then  the  father  sent  messengers  out  after  his  son, 
and  he  was  caught  and  brought  back  in  spite  of  his 
cries  and  lamentations.  And  his  father  ordered  the 
servants  to  deal  tenderly  with  his  son,  and  he  appointed 
a  laborer  of  his  son's  rank  and  education  to  employ  the 
lad  as  a  helpmate  on  the  estate.  And  the  son  was 
pleased  with  his  new  situation.  ^ 

From  the  window  of  his  palace  the  father  watched 
his  boy,  and  when  he  saw  that  he  was  honest  and  in- 
dustrious, he  promoted  him  higher  and  higher.  ^ 

After  many  years,  he  summoned  his  son  and  called 
together  all  his  servants,  and  made  the  secret  known 
to  them.  Then  the  poor  man  was  exceedingly  glad 
and  he  was  full  of  joy  at  meeting  his  father.  ^ 


PARABLES  AND  STORIES.  l6l 

Little  by  little  must  the  minds  of  men  be  trained 
for  higher  truths.  ^ 

LXVI.  THE  GIDDY  FISH. 

There  was  a  bhikshu  who  had  great  difficulty  in 
keeping  his  senses  and  passions  under  control ;  so,  re- 
solving to  leave  the  order,  he  came  to  the  Blessed  One 
to  ask  him  for  a  release  from  the  vows.  And  the 
Blessed  One  said  to  the  bhikshu  :  ^ 

"Take  heed,  my  son,  lest  you  fall  a  prey  to  the 
passions  of  your  misguided  heart.  For  I  see  that  in 
former  existences,  you  have  suffered  much  from  the 
evil  consequences  of  lust,  and  unless  you  learn  to  con- 
quer your  sensual  desires,  you  will  in  this  life  be  ruined 
through  your  folly.  ' 

**  Listen  to  a  story  of  another  existence  of  yours,  as 
a  fish.  8 

**  The  fish  could  be  seen  swimming  lustily  in  the 
river,  playing  with  his  mate.  She,  moving  in  front, 
suddenly  perceived  the  meshes  of  a  net,  and  slipping 
around  escaped  the  danger  ;  but  he,  blinded  by  love, 
shot  eagerly  after  her  and  fell  straight  into  the  mouth 
of  the  net.  The  fisherman  pulled  the  net  up,  and  the 
fish,  who  complained  bitterly  of  his  sad  fate,  saying, 
'this  indeed  is  the  bitter  fruit  of  my  folly,'  would  surely 
have  died  if  Bodhisattva  had  not  chanced  to  come  by, 
and,  understanding  the  language  of  the  fish,  took  pity 
on  him.  He  bought  the  poor  creature  and  said  to  him  : 
'  My  good  fish,  had  I  not  caught  sight  of  you  this  day, 
you  would  have  lost  your  life.  I  shall  save  you,  but 
henceforth  sin  no  more.  *  With  these  words  he  threw 
the  fish  into  the  water.  * 

**  Make  the  best  of  the  time  of  grace  that  is  offered 
you  in  your  present  existence,  and  fear  the  dart  of  lust 


1 62  THE  GOSPEL  OF  BUDDHA. 

which,  if  you  guard  not  your  senses,  will  lead  you  into 
destruction."  ^ 

LXVII.  THE  CRUEL  CRANE  OUTWITTED. 

A  tailor  who  used  to  make  robes  for  the  brother- 
hood was  wont  to  cheat  his  customers,  and  thus  prided 
himself  on  being  smarter  than  other  men.  But  once, 
on  entering  upon  an  important  business  transaction 
with  a  stranger,  he  found  his  master  in  fraudulent  prac- 
tices, and  suffered  a  heavy  loss.  ^ 

And  the  Blessed  One  said  :  This  is  no  isolated  in- 
cident in  the  greedy  tailor's  fate  ;  in  other  incarnations 
he  suffered  similar  losses,  and  by  trying  to  dupe  others 
ultimately  ruined  himself.  ^ 

This  same  greedy  character  lived  many  generations 
ago  as  a  crane  near  a  pond,  and  when  the  dry  season 
set  in  he  said  to  the  fish  with  a  bland  voice  :  '*Are  you 
not  anxious  for  your  future  welfare?  There  is  at  pres- 
ent very  little  water  and  still  less  food  in  this  pond. 
What  will  you  do  should  in  this  drought  the  whole 
pond  become  dry  ?  "  ^ 

* '  Yes,  indeed, "  said  the  fish,  ' '  what  should  we  do  ?  "* 

Replied  the  crane:  '*I  know  a  fine,  large  lake, 
which  never  becomes  dry.  Would  you  not  like  to  be 
carried  to  that  place  in  my  beak  ?  "  When  the  fish  be- 
gan to  distrust  the  honesty  of  the  crane,  he  proposed 
to  have  one  of  them  sent  over  to  the  lake  to  see  it ; 
and  one  of  them,  a  big  carp,  at  last  decided  to  take 
the  risk  for  the  sake  of  the  others,  and  the  crane  car- 
ried him  to  a  beautiful  lake  and  brought  him  back  in 
safety.  Then  all  doubt  vanished,  and  the  fish  gained 
confidence  in  the  crane,  and  now  the  crane  took  the 
fish  one  by  one  out  of  the  pond  and  devoured  them  on 
a  big  varana-tree.  * 


PARABLES  AND  STORtBS.  l6$ 

There  was  also  a  lobster  in  the  pond,  and  when  it 
listed  the  crane  to  eat  him  too,  he  said  to  him:  **I 
have  taken  all  the  fish  away  and  put  them  in  a  fine, 
large  lake.     Come  along.     I  shall  take  you,  too!"     ^ 

"  But  how  will  you  take  hold  of  me  to  carry  me 
along?"  asked  the  lobster.  "^ 

**I  shall  bite  hold  of  you  with  my  beak,"  said  the 
crane.  ^ 

**  You  will  let  me  fall  if  you  carry  me  like  that.  I 
will  not  go  with  you  !  "  replied  the  lobster.  ® 

''You  need  not  fear,"  rejoined  the  crane ;  **  I  shall 
hold  you  quite  tight  all  the  way."  *® 

Then  said  the  lobster  to  himself  :  "If  this  crane 
once  gets  hold  of  a  fish,  he  will  certainly  never  let  him 
go  in  a  lake  !  Now  if  he  should  really  put  me  into  the 
lake  it  would  be  splendid  ;  but  if  he  does  not,  then  I 
will  cut  his  throat  and  kill  him  !  "  So  he  said  to  him  : 
*'Look  here,  friend,  you  will  not  be  able  to  hold  me 
tight  enough ;  but  we  lobsters  have  a  famous  grip.  If 
you  let  me  catch  hold  of  you  round  the  neck  with  my 
claws,  I  shall  be  glad  to  go  with  you. "  " 

And  the  crane  did  not  see  that  the  lobster  was  trying 
to  outwit  him,  and  agreed.  So  the  lobster  caught  hold 
of  his  neck  with  his  claws  as  securely  as  with  a  pair  of 
blacksmith's  pincers,  and  called  out:  ''Off  with  you 
now  ! "  12 

The  crane  took  him  and  showed  him  the  lake,  and 
then  turned  off  toward  the  varana-tree.  "My  dear 
uncle !  "  cried  the  lobster,  ' '  the  lake  lies  that  way,  but 
you  are  taking  me  this  way. "  " 

Answered  the  crane :  "Do  you  think  so?  Am  I 
your  dear  uncle  ?  You  mean  me  to  understand,  I  sup- 
pose, that  I  am  your  slave,  who  has  to  lift  you  up  and 
carry  you  about  with  him,  where  you  please !    Now 


164  THE  GOSPEL  OF  BUDDHA. 

cast  your  eye  upon  that  heap  of  fish-bones  at  the  root 
of  yonder  varana-tree.  Just  as  I  have  eaten  those  fish, 
every  one  of  them,  just  so  I  will  devour  you  as  well !  "^* 

**Ah!  those  fishes  got  eaten  through  their  own  stu- 
pidity," answered  the  lobster,  *<but  I  am  not  going  to 
let  you  kill  me.  On  the  contrary,  it  is  you  that  I  am 
going  to  destroy.  For  you,  in  your  folly,  have  not 
seen  that  I  have  outwitted  you.  If  we  die,  we  both 
die  together ;  for  I  will  cut  off  this  head  of  yours  and 
cast  it  to  the  ground  ! "  And  so  saying,  he  gave  the 
crane's  neck  a  grip  with  his  claws  as  with  a  vise.        ^^ 

Then  gasping,  and  with  tears  trickling  from  his 
eyes,  and  trembling  with  the  fear  of  death,  the  crane 
beseeched  him,  saying  :  **  O,  my  Lord  !  Indeed  I  did 
not  intend  to  eat  you.     Grant  me  my  life!"  ^* 

**  Very  well !  fly  down  and  put  me  into  the  lake," 
replied  the  lobster.  " 

And  the  crane  turned  round  and  stepped  down  into 
the  lake,  to  place  the  lobster  on  the  mud  at  its  edge. 
But  the  lobster  cut  the  crane's  neck  through  as  clean 
as  one  would  cut  a  lotus-stalk  with  a  hunting-knife, 
and  then  entered  the  water!  " 

When  the  Teacher  had  finished  this  discourse,  he 
added  :  *'  Not  now  only  was  this  man  outwitted  in  this 
way,  but  in  other  existences,  too,  he  was  outwitted,  in 
the  same  way."  ^ 

LXVIII.  FOUR  KINDS  OF  MERIT. 

There  was  a  rich  man  who  used  to  invite  all  the 
Brahmans  of  the  neighborhood  to  his  house,  and,  giv- 
ing them  rich  gifts,  offer  great  sacrifices  to  the  gods.  ^ 

And  the  Blessed  One  said  :  **  If  a  man  each  month 
repeat  a  thousand  sacrifices  and  give  offerings  without 


PARABLES  AND  STORIES.  1 65 

ceasing,  he  is  not  equal  to  him  who  but  for  a  moment 
fixes  his  mind  upon  righteousness. "  ^ 

The  world-honored  Buddha  continued:  *< There 
are  four  kinds  of  offering:  first,  when  the  gifts  are 
large  and  the  merit  small;  secondl}^  when  the  gifts 
are  small  and  the  merit  small ;  thirdly,  when  the  gifts 
are  small  and  the  merit  large ;  and  fourthly,  when  the 
gifts  are  large  and  the  merit  is  also  large.  ^ 

**The  first  is  the  case  of  the  deluded  man  who 
takes  away  life  for  the  purpose  of  sacrificing  to  the 
gods,  accompanied  by  carousing  and  feasting.  Here 
the  gifts  are  great,  but  the  merit  is  small  indeed.         * 

**  The  gifts  are  small  and  the  merit  is  also  small, 
when  from  covetousness  and  an  evil  heart  a  man  keeps 
to  himself  a  part  of  that  which  he  intends  to  offer.       ** 

**The  merit  is  great,  however,  while  the  gift  is 
small,  when  a  man  makes  his  offering  from  love  and 
with  a  desire  to  grow  in  wisdom  and  in  kindness.         * 

"Lastly,  the  gift  is  large  and  the  merit  is  large, 
when  a  wealthy  man,  in  an  unselfish  spirit  and  with 
the  wisdom  of  a  Buddha,  gives  donations  and  founds 
institutions  for  the  best  of  mankind  to  enlighten  the 
minds  of  his  fellow-men  and  to  administer  unto  their 
needs."  ' 

LXIX.  THE  LIGHT  OF  THE  WORLD. 

There  was  a  certain  Brahman  in  Kaushambi,  a 
wrangler  and  well  versed  in  the  Vedas.  As  he  found 
no  one  whom  he  regarded  his  equal  in  debate  he  used 
to  carry  a  lighted  torch  in  his  hand,  and  when  asked 
for  the  reason  of  his  strange  conduct,  he  replied  : 
**The  world  is  so  dark  that  I  carry  this  torch  to  light 
it  up,  as  far  as  I  can. "  ^ 

A  shramana  sitting  in  the  market-place  heard  these 


1 66  THE  GOSPEL  OF  BUDDHA. 

words  and  said  :  "  My  friend,  if  your  eyes  are  blind  to 
the  sight  of  the  omnipresent  light  of  the  day,  do  not  call 
the  world  dark.  Your  torch  adds  nothing  to  the  glory 
of  the  sun  and  your  good  intention  to  illumine  the 
minds  of  others  is  as  futile  as  it  is  arrogant."  * 

On  this  the  Brahman  asked:  "Where  is  the  sun 
of  which  thou  speakest?  "  And  the  shramana  replied  : 
"The  wisdom  of  the  Tathagata  is  the  sun  of  the  soul. 
His  radiancy  is  glorious  by  day  and  night,  and  he 
whose  faith  is  strong  will  not  lack  light  on  the  path  to 
Nirvana  where  he  will  inherit  bliss  everlasting."  ^ 

LXX.  LUXURIOUS  LIVING. 

While  Buddha  was  preaching  his  doctrine  for  the 
conversion  of  the  world  in  the  neighborhood  of  Shra- 
vasti,  a  man  of  great  wealth  who  suffered  from  many 
ailments  came  to  him  with  clasped  hands  and  said : 
"World-honored  Buddha,  pardon  me  for  my  want  of 
respect  in  not  saluting  you  as  I  ought  to,  but  I  suffer 
greatly  from  obesity,  excessive  drowsiness,  and  other 
complaints,  so  that  I  cannot  move  without  pain."       ^ 

The  Tathagata,  seeing  the  luxuries  with  which  the 
man  was  surrounded  asked  him  :  "  Have  you  a  desire 
to  know  the  cause  of  your  ailments?  "  And  when  the 
wealthy  man  expressed  his  willingness  to  learn,  the 
Blessed  One  said  :  "  There  are  five  things  which  pro- 
duce the  condition  of  which  you  complain  ;  opulent  din- 
ners, love  of  sleep,  hankering  after  pleasure,  thought- 
lessness, and  lack  of  occupation.  Exercise  self-control 
at  your  meals,  and  take  upon  yourself  some  duties  that 
will  exercise  your  abilities  and  make  you  useful  to  your 
fellow-men.  In  following  this  advice  you  will  prolong 
your  life."  2 


PARABLES  AND  STORIES.  1 67 

The  rich  man  remembered  the  words  of  Buddha 
and  after  some  time  having  recovered  his  lightness  of 
body  and  youthful  buoyancy  returned  to  the  World- 
honored  One  and,  coming  afoot  without  horses  and 
attendants,  said  to  him  :  **  Master  you  have  cured  my 
bodily  ailments ;  I  come  now  to  seek  enlightenment 
of  my  soul."  ^ 

And  the  Blessed  One  said  :  **The  worldling  nour- 
ishes his  body,  but  the  wise  man  nourishes  his  soul. 
He  who  indulges  in  the  satisfaction  of  his  appetites 
works  his  own  destruction ;  but  he  who  walks  in  the 
path  will  have  both  the  salvation  of  his  soul  and  pro- 
longation of  life. "  * 

LXXI.  THE  COMMUNICATION  OF  BLISS. 

Annabhara,  the  slave  of  Sumana,  having  just  cut 
the  grass  on  the  meadow,  saw  a  shramana  with  his 
bowl  begging  for  food.  And  throwing  down  his  bundle 
of  grass  he  ran  into  the  house  and  returned  with  the 
rice  that  had  been  provided  for  his  own  food.  * 

The  shramana  ate  the  rice  and  gladdened  him  with 
words  of  religious  comfort.  * 

The  daughter  of  Sumana  having  observed  the  scene 
from  a  window  called  out :  **  Good  !  Annabhara,  good! 
Very  good  !  "  ^ 

Sumana  hearing  these  words  inquired  what  she 
meant,  and  on  being  informed  about  Annabhara's  de- 
votion and  the  words  of  comfort  he  had  received  from 
the  shramana,  went  to  his  slave  and  offered  him  money 
to  divide  the  bliss  of  his  offering.  * 

**  My  Lord,"  said  Annabhara,  "let  me  first  ask  the 
venerable  man."  And  approaching  the  shramana,  he 
said:   **  My  master  has  asked  me  to  share  with  him 


l68  THE  GOSPEL  OF  BUDDHA. 

the  bliss  of  the  offering  I  made  you  of  my  allowance 
ol  rice.     Is  it  right  that  I  should  divide  it  with  him?"*^ 

The  shramana  replied  in  a  parable.  He  said  :  **  In 
a  village  of  one  hundred  houses  a  single  light  was  burn- 
ing. Then  a  neighbor  came  with  his  lamp  and  lit  it ; 
and  in  this  same  way  the  light  was  communicated  from 
house  to  house  and  the  brightness  in  the  village  was 
increased.  Thus  the  light  of  religion  may  be  diffused 
without  stinting  him  who  communicates  it.  Let  the 
bliss  of  thy  offering  also  be  diffused.     Divide  it. "        * 

Annabhara  returned  to  his  master's  house  and  said 
to  him  :  **  I  present  you,  my  Lord,  with  a  share  of  the 
bliss  of  my  offering.     Deign  to  accept  it."  ' 

Sumana  accepted  it  and  offered  his  slave  a  sum  of 
money,  but  Annabhara  replied  :  **Not  so,  my  Lord  ; 
if  I  accept  your  money  it  would  appear  as  if  I  sold  you 
my  share.  Bliss  cannot  be  sold  ;  please  accept  it  as  a 
gift."  8 

The  master  replied:  '< Brother  Annabhara,  from 
this  day  forth  thou  shalt  be  free.  Live  with  me  as  my 
friend  and  accept  this  present  as  a  token  of  my  re- 
spect. "  ^ 

LXXII.  THE  LISTLESS  FOOL. 

There  was  a  rich  Brahman,  well  advanced  in  years, 
who,  unmindful  of  the  impermanence  of  earthly  things 
and  anticipating  a  long  life,  had  built  himself  a  large 
house.  ^ 

Buddha  sent  Ananda  to  the  rich  Brahman  to  inquire 
for  the  reasons  why  he  had  built  a  mansion  with  so 
many  apartments  and  to  preach  to  him  the  four  noble 
truths  and  the  eightfold  path  of  salvation.  ' 

The  Brahman  showed  Ananda  his  house  and  ex- 
plained to  him  the  purpose  of  its  numerous  chambers, 


PARABLES  AND  STORIES.  1 69 

but  to  the  instruction  of  Buddha's  teachings  he  did  not 
listen.  ® 

Ananda  said  :  '*It  is  the  habit  of  fools  to  say,  'I 
have  children  and  wealth. '  He  who  says  so  is  not  even 
master  of  himself;  how  can  he  claim  possession  of 
children,  riches,  and  servants?  Many  are  the  anxieties 
of  the  worldly,  but  they  know  nothing  of  the  changes 
of  the  future."  * 

Scarcely  had  Ananda  left,  when  the  old  man  was 
struck  by  apoplexy  and  fell  dead.  And  Buddha  said, 
for  the  instruction  of  those  who  were  ready  to  learn : 
**A  fool,  though  he  live  in  the  company  of  the  wise, 
understands  nothing  of  the  true  doctrine,  as  a  spoon 
tastes  not  the  flavor  of  the  soup.  He  thinks  of  him- 
self only,  and  unmindful  of  the  advice  of  good  coun- 
sellors is  unable  to  deliver  himself."  * 


LXXIII.     RESCUE  IN  THE  DESERT. 

There  was  a  disciple  of  the  Blessed  One,  full  of 
energy  and  zeal  for  the  truth,  who,  living  under  a  vow 
to  complete  a  meditation  in  solitude,  flagged  in  a  mo- 
ment of  weakness;  and  he  said  to  himself:  **The 
Teacher  said  there  are  several  kinds  of  men ;  I  must 
belong  to  the  lowest  class  and  fear  that  in  this  birth 
there  will  be  neither  path  nor  fruit  for  me.  What  is 
the  use  of  a  forest  life  if  I  cannot  by  my  constant  en- 
deavor attain  the  insight  of  meditation  to  which  I  have 
devoted  myself?"  And  he  left  the  solitude  and  re- 
turned to  the  Jetavana.  * 

When  the  brethren  saw  him  they  said  to  him: 
**  You  have  done  wrong,  O  brother,  after  taking  a  vow, 
to  give  up  the  attempt  of  carrying  it  out ; "  and  they 
took  him  to  the  Master.  * 


lyO  THE  GOSPEL  OF  BUDDHA. 

When  the  Blessed  One  saw  them  he  said :  "I  see, 
O  mendicants,  that  you  have  brought  this  brother  here 
against  his  will.     What  has  he  done?"  » 

**Lord,  this  brother,  having  fkken  the  vows  of  so 
sanctifying  a  faith,  has  abandoned  the  endeavor  to 
accomplish  the  aim  of  a  member  of  the  order,  and  has 
come  back  to  us."  * 

Then  the  Teacher  said  to  him  :  **Is  it  true  that 
you  have  given  up  trying?  "  * 

"It  is  true,  O  Blessed  One!  "  was  the  reply.  « 

The  Master  said  :  "This  present  life  of  yours  is  a 
time  of  grace.  If  you  now  fail  to  reach  the  happy 
state  you  will  have  to  suffer  remorse  in  future  exis- 
tences. How  is  it,  brother,  that  you  have  proved 
yourself  so  irresolute  !  Why,  in  former  states  of  exis- 
tence you  were  full  of  determination.  By  your  energy 
alone  the  men  and  bullocks  of  five  hundred  waggons 
obtained  water  in  the  sandy  desert,  and  were  saved. 
How  is  it  that  you  give  up  trying  now  ?  "  ^ 

By  these  few  words  that  brother  was  re-established 
in  his  resolution!  But  the  others  besought  the  Blessed 
One,  saying :   "Lord  !  Tell  us  how  this  was."  ® 

"Listen,  then,  O  mendicants!"  said  the  Blessed 
One ;  and  having  thus  excited  their  attention,  he  made 
manifest  a  thing  concealed  by  the  change  of  birth.      ^ 

Once  upon  a  time,  when  Brahmadatta  was  reign- 
ing in  Kashi,  Bodhisattva  was  born  in  a  merchant's 
family;  and  when  he  grew  up,  he  went  about  traffick- 
ing with  five  hundred  carts.  ^ 

One  day  he  arrived  at  a  sandy  desert  many  leagues 
across.  The  sand  in  that  desert  was  so  fine  that  when 
taken  in  the  closed  fist  it  could  not  be  kept  in  the 
hand.  After  the  sun  had  risen  it  became  as  hot  as  a 
mass  of  burning  charcoal,  so  that  no  man  could  walk 


PARABLES  AND  STORIES.  I7I 

on  it.  Those,  therefore,  who  had  to  travel  over  it 
took  wood,  and  water,  and  oil,  and  rice  in  their  carts, 
and  travelled  during  the  night.  And  at  daybreak  they 
formed  an  encampment  and  spread  an  awning  over  it, 
and,  taking  their  meals  early,  they  passed  the  day  sit- 
ting in  the  shade.  At  sunset  they  supped,  and  when 
the  ground  had  become  cool  they  yoked  their  oxen  and 
went  on.  The  travelling  was  like  a  voyage  over  the 
sea :  a  desert-pilot  had  to  be  chosen,  and  he  brought 
the  caravan  safe  to  the  other  side  by  his  knowledge  of 
the  stars.  " 

On  this  occasion  the  merchant  of  our  story  tra- 
versed the  desert  in  that  way.  And  when  he  had 
passed  over  fifty-nine  leagues  he  thought,  **Now,  in 
one  more  night  we  shall  get  out  of  the  sand,"  and  after 
supper  he  directed  the  waggons  to  be  yoked,  and  so  set 
out.  The  pilot  had  cushions  arranged  on  the  foremost 
cart,  and  lay  down,  looking  at  the  stars,  and  directing 
them  where  to  drive.  But  worn  out  by  want  of  rest 
during  the  long  march,  he  fell  asleep,  and  didnot  per- 
ceive that  the  oxen  had  turned  round  and  taken  the 
same  road  by  which  they  had  come.  ^^ 

The  oxen  went  on  the  whole  night  through.  To- 
wards the  dawn  the  pilot  woke  up,  and,  observing  the 
stars,  called  out :  "  Stop  the  waggons,  stop  the  wag- 
gons! "  The  day  broke  just  as  they  stopped  and  were 
drawing  up  the  carts  in  a  line.  Then  the  men  cried 
out :  '*  Why  this  is  the  very  encampment  we  left  yes- 
terday! Our  wood  and  water  is  all  gone!  We  are  lost!  " 
And  unyoking  the  oxen  and  spreading  the  canopy  over 
their  heads,  they  lay  down  in  despondency,  each  one 
under  his  waggon.  But  Bodhisattva,  saying  to  him- 
self, **If  I  lose  heart,  all  these  will  perish,"  walked 
about  while  the  morning  was  yet  cool.    And  on  seeing 


172  THE  GOSPEL  OF  BUDDHA. 

a  tuft  of  kusa-grass,  he  thought:  "This  could  have 
grown  only  by  soaking  up  some  water  which  must  be 
beneath  it."  18 

And  he  made  them  bring  a  spade  and  dig  in  that 
spot.  And  they  dug  sixty  cubits  deep.  And  when  they 
had  got  thus  far,  the  spade  of  the  diggers  struck  on  a 
rock ;  and  as  soon  as  it  struck,  they  all  gave  up  in  de- 
spair. But  Bodhisattva  thought,  **  There  must  be  water 
under  that  rock/'  and,  descending  into  the  well,  he  got 
upon  the  stone,  and,  stooping  down,  applied  his  ear 
to  it,  and  tested  the  sound  of  it.  And  he  heard  the 
sound  of  water  gurgling  beneath.  And  he  got  out  and 
called  his  page.  *'My  lad,  if  you  give  up  now,  we 
shall  all  be  lost.  Do  not  you  lose  heart.  Take  this  iron 
hammer,  and  go  down  into  the  pit,  and  give  the  rock 
a  good  blow."  ^* 

The  lad  obeyed,  and  though  they  all  stood  by  in 
despair,  he  went  down  full  of  determination,  and  struck 
at  the  stone.  And  the  rock  split  in  two,  and  fell  be- 
low, and, no  longer  blocked  up  the  stream.  And  water 
rose  till  its  brim  was  the  height  of  a  palm-tree  in  the 
well.  And  they  all  drank  of  the  water,  and  bathed  in 
it  Then  they  cooked  rice  and  ate  it,  and  fed  their 
oxen  with  it.  And  when  the  sun  set,  they  put  a  flag 
in  the  well,  and  went  to  the  place  appointed.  There 
they  sold  their  merchandise  at  a  good  profit  and  re- 
turned to  their  home,  and  when  they  died  they  passed 
away  according  to  their  deeds.  And  Bodhisattva  gave 
gifts  and  did  other  virtuous  acts,  and  he  also  passed 
away  according  to  his  deeds.  ^ 

After  the  Teacher  had  told  the  story  he  formed  the 
connexion  by  saying  in  conclusion,  "The  caravan- 
leader  was  Bodhisattva,  the  future  Buddha ;  the  page 
who  at  that  time  despaired  not,  but  broke  the  stone, 


PARABLES  AND  STORIES.  1 73 

and  gave  water  to  the  multitude,  was  this  brother  with- 
out perseverance ;  and  the  other  men  were  the  atten- 
dants on  the  Buddha."  " 

LXXIV.  BUDDHA.  THE  SOWER. 

Bharadvaja,  a  wealthy  Brahman,  was  celebrating 
his  harvest-thanksgiving  when  the  Blessed  One  came 
with  his  alms-bowl,  begging  for  food.  * 

Some  of  the  people  paid  him  reverence,  but  the 
Brahman  was  angry  and  said :  **0  shramana,  it  would 
suit  you  better  to  go  to  work  than  to  go  begging.  I 
plough  and  sow,  and  having  ploughed  and  sown,  I  eat. 
If  you  did  likewise,  you,  too,  would  have  to  eat."       ^ 

And  the  Tathagata  answered  him  and  said:  **0 
Brahman,  I,  too,  plough  and  sow,  and  having  ploughed 
and  sown,  I  eat.*'  ' 

**  Do  you  profess  to  be  a  husbandman?  *'  replied  the 
Brahman.  **  Where,  then,  are  your  bullocks?  Where 
is  the  seed  and  the  plough?  "  * 

The  Blessed  One  said  :  "  Faith  is  the  seed  I  sow : 
good  works  are  the  rain  that  fertilises  it ;  wisdom  and 
modesty  are  the  plough;  my  mind  is  the  guiding- 
rein  ;  I  lay  hold  of  the  handle  of  the  law ;  earnestness 
is  the  goad  I  use ;  and  exertion  is  my  draught-ox. 
This  ploughing  is  ploughed  to  destroy  the  weeds  of 
illusion.  The  harvest  it  yields  is  the  immortal  life  of 
Nirvana,  and  thus  all  sorrow  ends. "  • 

Then  the  Brahman  poured  rice-milk  into  a  golden 
bowl  and  offered  it  to  the  Blessed  One,  saying:  <'Let 
the  Teacher  of  mankind  partake  of  the  rice-milk,  for 
the  venerable  Gautama  ploughs  a  ploughing  that  bears 
the  fruit  of  immortality."  * 


174  '^^^  GOSPEL  OF  BUDDHA. 


LXXV.  THE  OUTCAST. 

When  Bhagavant  dwelt  at  Shravasti  in  the  JStavana, 
he  went  out  with  his  alms-bowl  to  beg  for  food  and 
approached  the  house  of  a  Brahman  priest  while  the 
fire  of  an  offering  was  blazing  upon  the  altar.  And 
the  priest  said  :  "  Stay  there,  O  shaveling  ;  stay  there, 
O  wretched  shramana  ;  thou  art  an  outcast. "  ^ 

The  Blessed  One  replied  :   **  Who  is  an  outcast?  ^ 

"An  outcast  is  the  man  who  is  angry  and  bears  ha- 
tred ;  the  man  who  is  wicked  and  hypocritical,  he  who 
embraces  error  and  is  full  of  deceit.  ^ 

**  Whosoever  is  a  provoker  and  is  avaricious,  has 
sinful  desires,  is  envious,  wicked,  shameless,  and  with- 
out fear  to  commit  sins,  let  him  be  known  as  an  out- 
cast. * 

*'  Not  by  birth  does  one  become  an  outcast,  not  by 
birth  does  one  become  a  Brahman  ;  by  deeds  one  be- 
comes an  outcast,  by  deeds  one  becomes  a  Brahman."* 

LXXVI.  THE  WOMAN  AT  THE  WELL. 

Ananda,  the  favorite  disciple  of  Buddha,  having 
been  sent  by  the  Lord  on  a  mission,  passed  by  a  well 
near  a  village,  and  seeing  Prakriti,  a  girl  of  the  Ma- 
tanga  caste,  he  asked  her  for  water  to  drink.  ^ 

Prakriti  said,  ' '  O  Brahman,  I  am  too  humble  and 
mean  to  give  you  water  to  drink,  do  not  ask  any  ser- 
vice of  me  lest  your  holiness  be  contaminated,  for  I 
am  of  low  caste."  2 

And  Ananda  replied  :  ''I  ask  not  for  caste  but  for 
water ;"  and  the  Matanga  girl's  heart  leaped  joyfully 
and  she  gave  Ananda  to  drink.  ^ 


PARABLES  AND  STORIES.  1 75 

Ananda  thanked  her  and  went  away ;  but  she  fol- 
lowed him  at  a  distance.  * 

Having  heard  that  Ananda  was  a  disciple  of  Gau- 
tama Shakyamuni,  the  girl  repaired  to  the  Blessed  One 
and  cried  :  *  *  O  Lord  help  me,  and  let  me  live  in  the 
place  where  Ananda  thy  disciple  dwells,  so  that  I  may 
see  him  and  minister  unto  him,  for  I  love  Ananda.'*    ^ 

And  the  Blessed  One  understood  the  emotions  of 
her  heart  and  he  said  :  **Prakriti,  thy  heart  is  full  of 
love,  but  you  do  not  understand  your  own  sentiments. 
It  is  not  Ananda  whom  you  love,  but  his  kindness. 
Receive,  then,  the  kindness  you  have  seen  him  prac- 
tise unto  you,  and  in  the  humility  of  your  station  prac- 
tise it  unto  others.  * 

**  Verily  there  is  great  merit  in  the  generosity  of  a 
king  when  he  is  kind  to  a  slave  ;  but  there  is  a  greater 
merit  in  the  slave  when  ignoring  the  wrongs  which  he 
suffers  he  cherishes  kindness  and  good-will  to  all  man- 
kind. He  will  cease  to  hate  his  oppressors,  and  even 
when  powerless  to  resist  their  usurpation  will  with 
compassion  pity  their  arrogance  and  supercilious  de- 
meanor. ^ 

**  Blessed  art  thou,  Prakriti,  for  though  you  are  a 
Matanga  you  will  be  a  model  for  noblemen  and  noble- 
women. You  are  of  low  caste,  but  Brahmans  will  learn 
a  lesson  from  you.  Swerve  not  from  the  path  of  jus- 
tice and  righteousness  and  you  will  outshine  the  royal 
glory  of  queens  on  the  throne. "  ^ 

LXXVII.  THE  PEACEMAKER. 

It  is  reported  that  two  kingdoms  were  on  the  verge 
of  war,  the  possession  of  a  certain  embankment  being 
disputed  by  them.  * 


176  THE  GOSPEL  OF  BUDDHA. 

And  Buddha  seeing  the  kings  with  their  armies 
ready  to  fight,  requested  them  to  tell  him  the  cause  of 
their  quarrels.  Having  heard  the  complaints  on  both 
sides,  he  said  :  2 

**I  understand  that  the  embankment  has  value  for 
some  of  your  people,  has  it  any  intrinsic  value  aside 
from  its  service  to  your  men?"  ^ 

**It  has  no  intrinsic  value  whatever,"  was  the  re- 
ply. The  Tathagata  continued  :  '*  Now  when  you  go 
to  battle  is  it  not  sure  that  many  of  your  men  will  be 
slain  and  you  yourselves,  O  kings,  are  liable  to  lose 
your  lives?"  * 

And  they  said  :  **  Verily,  it  is  sure  that  many  will 
be  slain  and  our  own  lives  be  jeopardised.*'  ^ 

"The  blood  of  men,  however,"  said  Buddha,  '*  has 
it  less  intrinsic  value  than  a  mound  of  earth?  "  ^ 

"No,"  the  kings  said,  "the  lives  of  men  and 
above  all  the  lives  of  kings,  are  priceless. "  ' 

Then  the  Tathagata  concluded  :  "Are  you  going  to 
stake  that  which  is  priceless  against  that  which  has  no 
intrinsic  value  whatever?  "  ^ 

The  wrath  of  the  two  monarchs  abated,  and  they 
came  to  a  peaceable  agreement.  * 

LXXVin.  THE  HUNGRY  DOG. 

There  was  a  great  king  who  oppressed  his  people 
and  was  hated  by  his  subjects ;  yet  when  the  Tathagata 
came  into  his  kingdom,  the  king  desired  much  to  see 
him ;  so  he  went  to  the  place  where  the  Blessed  One 
stayed  and  asked:  "O  Shakyamuni,  can  you  teach  a 
lesson  to  the  king  that  will  divert  his  mind  and  benefit 
him  at  the  same  time  ?  "  ^ 

And  the  Blessed  One  said:  "I  shall  tell  you  the 
parable  of  the  hungry  dog :  ^ 


PARABLES  AND  STORIES.  177 

'*  There  was  a  wicked  tyrant ;  and  the  god  Indra, 
assuming  the  shape  of  a  hunter,  came  down  upon 
earth  with  the  demon  Matali,  the  latter  appearing  as 
a  dog  of  enormous  size.  Hunter  and  dog  entered  the 
palace,  and  the  dog  howled  so  wofully  that  the  royal 
buildings  shook  by  the  sound  to  their  very  foundations. 
The  tyrant  had  the  awe-inspiring  hunter  brought  be- 
fore his  throne  and  inquired  after  the  cause  of  the  ter- 
rible bark.  The  hunter  said,  "The  dog  is  hungry," 
whereupon  the  frightened  king  ordered  food  for  him. 
All  the  food  prepared  at  the  royal  banquet  disappeared 
rapidly  in  the  dog's  jaws,  and  still  he  howled  with 
portentous  significance.  More  food  was  sent  for,  and 
all  the  royal  store-houses  were  emptied,  but  in  vain. 
Then  the  tyrant  grew  desperate  and  asked :  *  Will 
nothing  satisfy  the  cravings  of  that  woful  beast?' 
'Nothing,*  replied  the  hunter,  'nothing  except  per- 
haps the  flesh  of  all  his  enemies.'  *And  who  are  his 
enemies?'  anxiously  asked  the  tyrant.  The  hunter 
replied :  <  The  dog  will  howl  as  long  as  there  are  peo- 
ple hungry  in  the  kingdom,  and  his  enemies  are  those 
who  practise  injustice  and  oppress  the  poor.'  The 
oppressor  of  the  people,  remembering  his  evil  deeds, 
was  seized  with  remorse,  and  for  the  first  time  in  his 
life  he  began  to  listen  to  the  teachings  of  righteous- 
ness." ' 

Having  ended  his  story,  the  Blessed  One  addressed 
the  king,  who  had  turned  pale,  and  said  to  him :         * 

**The  Tathagata  can  quicken  the  spiritual  ears  of 
the  powerful,  and  when  thou,  great  king,  hearest  the 
dog  bark,  think  of  the  teachings  of  Buddha,  and  you 
may  still  learn  to  pacify  the  monster. "  * 


178  THE  GOSPEL  OF  BUDDHA. 


LXXIX.  THE  DESPOT. 

Brahmadatta  raja  happened  to  see  a  beautiful  wo- 
man, the  wife  of  a  merchant,  and,  conceiving  a  passion 
for  her,  ordered  a  precious  jewel  secretly  to  be  dropped 
into  the  merchant's  carriage.  The  jewel  was  missed, 
searched  for,  and  found.  The  merchant  was  arrested 
on  the  charge  of  stealing,  and  the  king  pretended  to 
listen  with  great  attention  to  the  defence,  and  with 
seeming  regret  ordered  the  merchant  to  be  executed, 
while  his  wife  was  consigned  to  the  royal  harem.         * 

Brahmadatta  decided  to  attend  the  execution  in 
person,  for  such  sights  used  to  give  him  pleasure,  but 
when  the  doomed  man  looked  with  deep  compassion 
at  his  infamous  judge,  a  flash  of  Buddha's  wisdom  lit 
up  the  king's  passion-beclouded  mind ;  and  while  the 
executioner  raised  the  sword  for  the  fatal  stroke,  Brah- 
madatta felt  the  merchant's  soul  enter  into  his  own 
being,  and  he  imagined  he  saw  himself  on  the  block.  * 

"Hold,  executioner! "  shouted  Brahmadatta,  **it  is 
the  king  whom  you  slay  ! "  * 

Too  late  !  The  executioner  had  done  the  bloody 
deed.  * 

The  king  fell  back  in  a  swoon,  and  when  he  awoke 
a  change  had  come  over  him.  He  had  ceased  to  be 
the  cruel  despot  and  henceforth  led  a  life  of  holiness 
and  rectitude.  ' 

O  ye  that  commit  murders  and  robberies!  The  veil 
of  Maya  is  upon  your  eyes.  If  you  could  see  things  as 
they  are,  not  as  they  appear,  you  would  no  longer  in- 
flict injuries  and  pain  on  your  own  souls.  You  do  not 
see  that  you  will  have  to  atone  for  your  evil  deeds,  for 
what  you  sow  that  you  will  reap.  • 


PARABLES  AND  STORIES.  1 79 


LXXX.  VASAVADATTA. 

There  was  a  courtesan  in  Mathura  named  Vasava- 
datta.  She  happened  to  see  Upagupta,  one  of  Bud- 
dha's disciples,  a  tall  and  beautiful  youth,  and  fell 
desperately  in  love  with  him.  Vasavadatta  sent  an 
invitation  to  the  young  man,  but  he  replied:  **The 
time  has  not  yet  arrived  when  Upagupta  will  visit  Va- 
savadatta." ^ 

The  courtesan  was  astonished  at  the  reply,  and  she 
sent  again  for  him,  saying :  *'  Vasavadatta  desires  love, 
not  gold,  from  Upagupta."  But  Upagupta  made  the 
same  enigmatic  reply  and  did  not  come.  * 

A  few  months  later  Vasavadatta  had  a  love-intrigue 
with  the  chief  of  the  artisans,  and  at  that  time  a  wealthy 
merchant  came  to  Mathura,  who  fell  in  love  with  Vasa- 
vadatta. Seeing  his  wealth,  and  fearing  the  jealousy  of 
her  other  lover,  she  contrived  the  death  of  the  chief  of 
the  artisans,  and  concealed  his  body  under  a  dunghill.* 

When  the  chief  of  the  artisans  had  disappeared,  his 
relatives  and  friends  searched  for  him  and  found  his 
body.  Vasavadatta,  however,  was  tried  by  a  judge, 
and  condemned  to  have  her  ears  and  nose,  her  hands 
and  feet  cut  off,  and  flung  into  a  graveyard.  * 

Vasavadatta  had  been  a  passionate  girl,  but  kind 
to  her  servants,  and  one  of  her  maids  followed  her,  and 
out  of  love  for  her  former  mistress  ministered  unto  her 
in  her  agonies,  and  chased  away  the  crows.  ' 

Now  the  time  had  arrived  when  Upagupta  decided 
to  visit  Vasavadatta.  * 

When  he  came,  the  poor  woman  ordered  her  maid 
to  collect  and  hide  under  a  cloth  her  severed  limbs ; 
and  he  greeted  her  kindly,  but  she  said  with  petu- 


l8o  THE  GOSPEL  OF  BUDDHA. 

lance:  **Once  this  body  was  fragrant  like  the  lotus, 
and  I  offered  you  my  love.  In  those  days  I  was  cov- 
ered with  pearls  and  fine  muslin.  Now  I  am  mangled 
by  the  executioner  and  covered  with  filth  and  blood."' 

** Sister,"  said  the  young  man,  <'it  is  not  for  my 
pleasure  that  I  approach  you.  It  is  to  restore  to  you 
a  nobler  beauty  than  the  charms  which  you  have  lost.^ 

**  I  have  seen  with  mine  eyes  the  Tathagata  walk- 
ing upon  earth  and  teaching  men  his  wonderful  doc- 
trine. But  you  would  not  have  listened  to  the  words 
of  righteousness  while  surrounded  with  temptations, 
while  under  the  spell  of  passion  and  yearning  for 
worldly  pleasures.  You  would  not  have  listened  to 
the  teachings  of  the  Tathagata,  for  your  heart  was 
wayward,  and  you  set  your  trust  on  the  sham  of  your 
transient  charms.  ^ 

<'The  charms  of  a  lovely  form  are  treacherous,  and 
quickly  lead  into  temptations,  which  have  proved  too 
strong  for  you.  But  there  is  a  beauty  which  will  not 
fade,  and  if  you  but  listen  to  the  doctrine  of  our  Lord, 
the  Buddha,  you  will  find  that  peace  which  you  never 
would  have  found  in  the  restless  world  of  sinful  pleas- 
ures." w 

Vasavadatta  became  calm  and  a  spiritual  happiness 
soothed  the  tortures  of  her  bodily  pain ;  for  where 
there  is  much  suffering  there  is  also  great  bliss.  ^^ 

Having  taken  refuge  in  the  Buddha,  the  Dharma, 
and  the  Sangha,  she  died  in  pious  submission  to  the 
punishment  of  her  crime.  ^ 

LXXXI.  THE  MARRIAGE-FEAST  IN  JAMBUNADA. 

There  was  a  man  in  Jambunada  who  was  to  be 
married  the  next  day,  and  he  thought,  *'  Might  Bud- 
dha, the  Blessed  One,  be  present  at  the  wedding."     ^ 


PARABLES  AND  STORIES.  l8l 

And  the  Blessed  One  passed  by  his  house  and  met 
him,  and  when  he  read  the  silent  wish  in  the  heart  of 
the  bridegroom,  he  consented  to  enter.  2 

When  the  Holy  One  appeared  with  the  retinue  of 
his  many  bhikshus,  the  host,  whose  means  were  lim- 
ited, received  them  as  best  he  could,  saying:  **Eat, 
my  Lord,  and  all  your  congregation,  according  to  your 
desire. "  s 

While  the  holy  men  ate,  the  meats  and  drinks  re- 
mained undiminished,  and  the  host  thought  to  him- 
self :  *<  How  wondrous  is  this.  I  should  have  had 
plenty  for  all  my  relatives  and  friends.  Would  that 
I  had  invited  them  all.'*  * 

When  this  thought  was  in  the  host's  mind,  all  his 
relatives  and  friends  entered  the  house  ;  and  although 
the  hall  in  the  house  was  small  there  was  room  in  it 
for  all  of  them.  They  sat  down  at  the  table  and  ate, 
and  there  was  more  than  enough  for  all  of  them.  ** 

The  Blessed  One  was  pleased  to  see  so  many  guests 
full  of  good  cheer  and  he  quickened  them  and  glad- 
dened them  with  words  of  truth,  proclaiming  the  bliss 
of  righteousness :  * 

**The  greatest  happiness  which  a  mortal  man  can 
imagine  is  the  bond  of  marriage  that  ties  together  two 
loving  hearts.  But  there  is  a  greater  happiness  still : 
it  is  the  embrace  of  truth.  Death  will  separate  husband 
and  wife,  but  death  will  never  affect  him  who  has 
espoused  the  truth.  ' 

**  Therefore  be  married  unto  the  truth  and  live 
with  the  truth  in  holy  wedlock.  The  husband  who 
loves  his  wife  and  desires  for  a  union  that  shall  be 
everlasting  must  be  faithful  to  her  so  as  to  be  like  truth 
itself,  and  she  will  rely  upon  him  and  revere  him  and 
minister  unto  him.     And  the  wife  who  loves  her  hus- 


l82  THE  GOSPEL  OF  BUDDHA. 

band  and  desires  for  a  union  that  shall  be  everlasting 
must  be  faithful  to  him  so  as  to  be  like  truth  itself ; 
and  he  will  place  his  trust  in  her,  he  will  honor  her, 
he  will  provide  for  her.  Verily,  I  say  unto  you,  their 
wedlock  will  be  holiness  and  bliss,  and  their  children 
will  become  like  unto  their  parents  and  will  bear  wit- 
ness to  their  happiness.  ^ 

"Let  no  man  be  single,  let  every  one  be  wedded  in 
holy  love  to  the  truth.  And  when  Mara,  the  destroyer, 
comes  to  separate  the  visible  forms  of  your  being,  you 
will  continue  to  live  in  the  truth,  and  you  will  partake 
of  the  life  everlasting,  for  the  truth  is  immortal."         ^ 

There  was  no  one  among  the  guests  but  was 
strengthened  in  his  spiritual  life,  and  recognised  the 
sweetness  of  a  life  of  righteousness ;  and  they  took 
refuge  in  the  Buddha,  the  Dharma,  and  the  Sangha.^^ 

LXXXII.  A  PARTY  IN  SEARCH  FOR  A  THIEF. 

Having  sent  out  his  disciples,  the  Blessed  One  him- 
self wandered  from  place  to  place  until  he  reached 
Uruvilva.  ^ 

On  his  way  he  sat  down  in  a  grove  to  rest,  and  it 
happened  that  in  that  same  grove  there  was  a  party  of 
thirty  friends  who  were  enjoying  themselves  with  their 
wives ;  and  while  they  were  sporting,  some  of  their 
goods  were  stolen.  ^ 

Then  the  whole  party  went  in  search  of  the  thief 
and,  meeting  the  Blessed  One  sitting  under  a  tree, 
saluted  him  and  said  :  **  Pray,  Lord,  did  you  see  the 
thief  pass  by  with  our  goods?  "  * 

And  the  Blessed  One  said:  ** Which  is  better  for 
you,  that  you  go  in  search  for  the  thief  or  for  your- 
selves? "  And  the  youths  cried  :  "In  search  for  our- 
selves ! '»  ^ 


PARABLES  AND  STORIES.  1 83 

"Well,  then,"  said  the  Blessed  One,  *^sit  down 
and  I  will  preach  you  the  truth."  * 

And  the  whole  party  sat  down  and  they  listened 
eagerly  to  the  words  of  the  Blessed  One.  Having 
grasped  the  truth,  they  praised  the  doctrine  and  took 
refuge  in  the  Buddha.  * 

LXXXIII.  IN  THE  REALM  OF  YAMARAJA. 

There  was  a  Brahman,  a  rehgious  man  and  fond  in 
his  affections  but  without  deep  wisdom  ;  he  had  a  very 
promising  son  of  great  skill,  who,  when  seven  years 
old,  was  struck  with  a  fatal  disease  and  died.  The 
unfortunate  father  was  unable  to  control  himself ;  he 
threw  himself  upon  the  corpse  and  lay  there  as  one 
dead.  ^ 

The  relatives  came  and  buried  the  dead  child  and 
when  the  father  came  to  himself,  he  was  so  immoderate 
in  his  grief  that  he  behaved  like  an  insane  person.  He 
no  longer  gave  way  to  tears  but  wandered  about  ask- 
ing for  the  residence  of  Yamaraja,  the  king  of  death, 
to  beg  of  him  humbly  that  his  child  might  be  allowed 
to  return  alive.  2 

Having  arrived  at  a  great  Brahman  temple  the  sad 
father  went  through  certain  religious  rites  and  fell 
asleep.  While  wandering  on  in  his  dream  he  came  to 
a  deep  mountain  pass  where  he  met  a  number  of  shra- 
manas  who  had  acquired  supreme  wisdom.  "  Kind 
sirs,"  he  said,  '*can  you  not  tell  me  where  the  resi- 
dence of  Yamaraja  is  ?  "  And  they  asked  him,  '<  Good 
friend,  why  do  you  want  to  know?  "  Whereupon  he 
told  them  his  sad  story  and  explained  his  intentions. 
Pitying  his  self-delusion,  the  shramanas  said  :  '*  No 
mortal  man  can  reach  the  place  where  Yam  a  reigns, 


184  THE  GOSPEL  OF  BUDDHA. 

but  some  four  hundred  miles  westward  lies  a  great  city 
in  which  many  good  spirits  live  ;  every  eighth  day  of 
the  month  Yama  visits  the  place,  and  there  you  may 
see  him  who  is  the  king  of  death  and  ask  him  for  a 
boon."  8 

The  Brahman  rejoicing  at  the  news  went  to  the  city 
and  found  it  as  the  shramanas  had  told  him.  And  he 
was  admitted  to  the  dread  presence  of  Yama,  the  King 
of  Death,  who,  on  hearing  his  request,  said:  '*Your 
son  lives  now  in  the  eastern  garden  disporting  himself; 
go  there  and  ask  him  to  follow  you."  * 

Said  the  happy  father  :  <  *  How  does  it  happen  that 
my  son,  without  having  performed  one  good  work,  is 
now  living  in  paradise?"  Yamaraja  replied:  *'He 
has  obtained  celestial  happiness  not  for  performing 
good  deeds,  but  because  he  died  in  faith  and  love  to 
the  Lord  and  Master,  the  most  glorious  Buddha.  Bud- 
dha says :  *  The  heart  of  love  and  faith  spreads  as  it 
were  a  beneficent  shade  from  the  world  of  men  to  the 
world  of  gods.'  This  glorious  utterance  is  like  the 
stamp  of  a  king's  seal  upon  a  royal  edict."  ^ 

The  happy  father  hastened  to  the  place  and  saw 
his  beloved  child  playing  with  other  children,  all  trans- 
figured by  the  peace  of  the  blissful  existence  of  a  heav- 
enly life.  He  ran  up  to  his  boy  and  cried  with  tears 
running  down  his  cheeks  :  *'  My  son,  my  son,  do  you 
not  remember  me,  your  father  who  watched  over  you 
with  loving  care  and  tended  you  in  your  sickness? 
Return  home  with  me  to  the  land  of  the  living. "  But 
the  boy,  while  struggling  to  go  back  to  his  playmates, 
upbraided  him  for  using  such  strange  expressions  as 
father  and  son.  <'In  my  present  state,"  he  said,  "I 
know  no  such  words,  for  I  am  free  from  delusion."     * 

On  this,  the  Brahman  departed,  and  when  he  woke 


PARABLES  AND  STORIES.  1 85 

from  his  dream  he  bethought  himself  of  the  Blessed 
Master  of  mankind,  the  great  Buddha,  and  resolved  to 
go  to  him,  lay  bare  his  grief,  and  seek  consolation.     ' 

Having  arrived  at  the  Jetavana,  the  Brahman  told 
his  story  and  how  his  boy  had  refused  to  recognise  him 
and  to  go  home  with  him.  ^ 

And  the  World-honored  One  said  :  **  Truly  you  are 
self-deluded.  When  man  dies  the  body  is  dissolved 
into  its  elements,  but  the  spirit  is  not  entombed.  It 
leads  a  higher  mode  of  life  in  which  all  the  relative 
terms  of  father,  son,  wife,  mother,  are  at  an  end,  just 
as  a  guest  who  leaves  his  lodging  has  done  with  it,  as 
though  it  were  a  thing  of  the  past.  Men  concern 
themselves  most  about  that  which  passes  away;  but 
the  end  of  life  quickly  comes  as  a  burning  torrent 
sweeping  away  the  transient  in  a  moment.  They  are 
like  a  blind  man  set  to  look  after  a  burning  lamp.  A 
wise  man,  understanding  the  transiency  of  worldly  re- 
lations, destroys  the  cause  of  grief,  and  escapes  from 
the  seething  whirlpool  of  sorrow.  Religious  wisdom 
lifts  a  man  above  the  pleasures  and  pains  of  the  world 
and  gives  him  peace  everlasting."  ^ 

The  Brahman  asked  the  permission  of  the  Blessed 
One  to  enter  into  the  community  of  his  bhikshus,  so  as 
to  acquire  that  heavenly  wisdom  which  alone  can  give 
comfort  to  an  afflicted  heart.  *• 


LXXXIV.  THE  MUSTARD  SEED. 

There  was  a  rich  man  who  found  his  gold  suddenly 
transformed  into  ashes ;  and  he  took  to  his  bed  and 
refused  all  food.  A  friend,  hearing  of  his  sickness, 
visited  the  rich  man  and  heard  the  cause  of  his  grief. 
And  the  friend  said  :  **  You  made  no  good  use  of  your 


1 86  THE  GOSPEL  OF  BUDDHA. 

wealth.  When  you  hoarded  it  up  it  was  not  better 
than  ashes.  Now  hear  my  advice.  Spread  mats  in 
the  bazaar ;  pile  up  these  ashes,  and  pretend  to  trade 
with  them."  ^ 

The  rich  man  did  as  his  friend  had  told  him,  and 
when  his  neighbors  asked  him,  **Why  do  you  sell 
ashes?  "  he  said,  **  I  offer  my  goods  for  sale."  ^ 

After  some  time  a  young  girl,  named  Krisha  Gau- 
tami,  an  orphan  and  very  poor,  passed  by,  and  seeing 
the  rich  man  in  the  bazaar,  said  :  *<My  lord,  why  do 
you  thus  pile  up  gold  and  silver  for  sale. "  ' 

And  the  rich  man  said:  **Will  you  please  hand 
me  that  gold  and  silver?  "  And  Krisha  Gautami  took 
up  a  handful  of  ashes,  and  lo!  they  changed  back  into 
gold.  * 

Considering  that  Krisha  Gautami  had  the  mental 
eye  of  spiritual  knowledge  and  saw  the  real  worth  of 
things,  the  rich  man  gave  her  in  marriage  to  his  son, 
and  he  said:  **With  many,  gold  is  no  better  than 
ashes,  but  with  Krisha  Gautami  ashes  become  pure 
gold."  ^ 

And  Krisha  Gautami  had  an  only  son,  and  he  died. 
In  her  grief  she  carried  the  dead  child  to  all  her  neigh- 
bors, asking  them  for  medicine,  and  the  people  said  : 
" She  has  lost  her  senses.     The  boy  is  dead."  * 

At  length  Krisha  Gautami  met  a  man  who  replied 
to  her  request:  **I  cannot  give  you  medicine  for  your 
child,  but  I  know  a  physician  who  can."  ' 

And* the  girl  said  :  *'  Pray  tell  me,  sir ;  who  is  it?" 
And  the  man  replied:  '*Go  to  Shakyamuni,  the  Bud- 
dha." s 

Krisha  Gautami  repaired  to  Buddha  and  cried  : 
"Lord  and  Master,  give  me  the  medicine  that  will 
cure  my  boy."  ' 


PARABLES  AND  STORIES.  1 87 

Buddha  answered  :  **  I  want  a  handful  of  mustard- 
seed."  And  when  the  girl  in  her  joy  promised  to  pro- 
cure it,  Buddha  added  :  **The  mustard-seed  must  be 
taken  from  a  house  where  no  one  has  lost  a  child,  hus- 
band, parent,  or  friend."  ^ 

Poor  Krisha  Gautami  now  went  from  house  to 
house,  and  the  people  pitied  her  and  said  :  ' '  Here  is 
mustard-seed;  take  it ! "  But  when  she  asked,  **Did 
a  son  or  daughter,  a  father  or  mother,  die  in  your  fam- 
ily?" They  answered  her :  **Alas!  the  living  are  few, 
but  the  dead  are  many.  Do  not  remind  us  of  our 
deepest  grief. "  And  there  was  no  house  but  some  be- 
loved one  had  died  in  it.  ^^ 

Krisha  Gautami  became  weary  and  hopeless,  and 
sat  down  at  the  wayside,  watching  the  lights  of  the 
city,  as  they  flickered  up  and  were  extinguished  again. 
At  last  the  darkness  of  the  night  reigned  everywhere. 
And  she  considered  the  fate  of  men,  that  their  lives 
flicker  up  and  are  extinguished.  And  she  thought  to 
herself:  <*How  selfish  am  I  in  my  grief!  Death  is 
common  to  all ;  yet  in  this  valley  of  desolation  there  is  a 
path  that  leads  him  who  has  surrendered  all  selfishness 
to  immortality."  " 

Putting  away  the  selfishness  of  her  affection  for  her 
child,  Krisha  Gautami  had  the  dead  body  buried  in  the 
forest.  Returning  to  Buddha,  she  took  refuge  in  him 
and  found  comfort  in  the  dharma,  which  is  a  balm 
that  will  soothe  all  the  pains  of  our  troubled  hearts.  ^^ 

Buddha  said :  " 

The  life  of  mortals  in  this  world  is  troubled  and 
brief  and  combined  with  pain.  For  there  is  not  any 
means  by  which  those  that  have  been  born  can  avoid 
dying ;  after  reaching  old  age  there  is  death  ;  of  such 
a  nature  are  living  beings.  " 


1 88  THE  GOSPEL  OF  BUDDHA. 

As  ripe  fruits  are  early  in  danger  of  falling,  so  mor- 
tals when  born  are  always  in  danger  of  death.  ^® 

As  all  earthen  vessels  made  by  the  potter  end  in 
being  broken,  so  is  the  life  of  mortals.  " 

Both  young  and  adult,  both  those  who  are  fools 
and  those  who  are  wise,  all  fall  into  the  power  of 
death  ;  all  are  subject  to  death.  ^ 

Of  those  who,  overcome  by  death,  depart  from  life, 
a  father  cannot  save  his  son,  nor  relatives  their  rela- 
tions. M 

Mark  !  while  relatives  are  looking  on  and  lament- 
ing deeply,  one  by  one  of  the  mortals  is  carried  off, 
like  an  ox  that  is  led  to  the  slaughter.  20 

So  the  world  is  afflicted  with  death  and  decay, 
therefore  the  wise  do  not  grieve,  knowing  the  terms  of 
the  world.  21 

In  whatever  manner  people  think  a  thing  will  come 
to  pass,  it  is  often  different  when  it  happens,  and  great 
is  the  disappointment ;  see,  such  are  the  terms  of  the 
world.  « 

Not  from  weeping  nor  from  grieving  will  any  one 
obtain  peace  of  mind ;  on  the  contrary,  his  pain  will  be 
the  greater  and  his  body  will  suffer.  He  will  make 
himself  sick  and  pale,  yet  the  dead  are  not  saved  by 
his  lamentation.  28 

People  pass  away,  and  their  fate  after  death  will 
be  according  to  their  deeds.  24 

Even  if  a  man  live  a  hundred  years,  or  even  more, 
he  will  at  last  be  separated  from  the  company  of  his 
relatives,  and  leave  the  life  of  this  world.  25 

He  who  seeks  peace  should  draw  out  the  arrow  of 
lamentation,  and  complaint,  and  grief.  26 

He  who  has  drawn  out  the  arrow  and  has  become 


PARABLES  AND  STORIES.  1 89 

composed  will  obtain  peace  of  mind  ,  he  who  has  over- 
come all  sorrow  will  become  free  from  sorrow,  and  be 
blessed.  ^ 


LXXXV.  FOLLOWING  THE  MASTER  OVER  THE 
STREAM. 

South  of  Shravasti  there  was  a  great  river,  very  deep 
and  wide,  on  the  banks  of  which  lay  a  hamlet  of  five 
hundred  houses.  Its  inhabitants  had  not  yet  heard 
the  good  tidings  of  salvation  and  were  still  immersed 
in  worldliness  and  selfish  pursuits.  ^ 

Thinking  of  the  salvation  of  men,  the  world-honored 
Buddha  resolved  to  go  to  the  village  and  preach  to  the 
people.  Accordingly,  he  came  to  the  riverside  and 
sat  down  beneath  a  tree,  and  the  villagers  seeing  the 
glory  of  his  appearance  approached  him  with  rev- 
erence ;  but  when  he  began  to  preach  to  them,  they 
believed  him  not.  * 

When  the  world-honored  Buddha  had  left  Shravasti, 
Shariputra  felt  a  desire  to  see  the  Lord  and  to  hear 
him  preach.  Coming  to  the  river  where  the  water  was 
deep  and  the  current  strong,  he  said  to  himself:  '<This 
stream  shall  not  prevent  me.  I  shall  go  and  see  the 
Blessed  One,"  and  he  walked  across  the  water,  ap- 
proached the  Master  and  saluted  him.  ^ 

The  people  of  the  village  were  astonished  to  see 
Shariputra,  wondering  how  he  had  crossed  the  stream 
where  there  was  neither  a  bridge  nor  a  ferry,  and  how 
he  could  walk  on  its  surface  without  sinking.  * 

And  Shariputra  replied:  <*I  lived  in  ignorance 
until  I  heard  the  voice  of  Buddha.  As  I  was  anxious 
to  hear  the  doctrine  of  salvation,  I  crossed  the  river 
and  I  walked  over  its  troubled  waters  because  I  had 


igO  THE  GOSPEL  OF  BUDDHA. 

faith.  Faith,  nothing  else,  enabled  me  to  do  so,  and 
now  I  am  here  in  the  bliss  of  the  Master's  presence."* 

The  World-honored  One  added  :  *  *  Shariputra,  thou 
hast  spoken  well.  Faith  like  thine,  alone  can  save  the 
world  from  the  yawning  gulf  of  migration  and  enable 
men  to  walk  dryshod  to  the  other  shore."  * 

And  the  Blessed  One  urged  to  the  villagers  the  ne- 
cessity of  ever  advancing  in  the  conquest  of  sorrow 
and  of  casting  off  all  shackles  so  as  to  cross  the  river  of 
worldliness  and  attain  deliverance  from  death.  ' 

Hearing  the  words  of  the  Tathagata,  the  villagers 
were  filled  with  joy  and  believing  in  the  doctrines  of 
the  Blessed  One  embraced  the  five  rules  and  took  refuge 
in  his  name.  ^ 

LXXXVI.  THE  SICK  BHIKSHU. 

An  old  bhikshu  of  a  surly  disposition  was  afflicted 
with  a  loathsome  disease  the  sight  and  smell  of  which 
was  so  nauseating  that  no  one  would  come  near  him  or 
help  him  in  his  distress.  And  it  happened  that  the 
World-honored  One  came  to  the  vihara  in  which  the 
unfortunate  man  lay ;  hearing  of  the  case  he  ordered 
warm  water  to  be  prepared  and  went  to  the  sick-room 
to  administer  unto  the  sores  of  the  patient  with  his 
own  hand,  saying  to  his  disciples  :  ^ 

**The  Tathagata  has  come  into  the  world  to  befriend 
the  poor,  to  succor  the  unprotected,  to  nourish  those 
in  bodily  affliction,  both  the  followers  of  the  dharma 
and  unbelievers,  to  give  sight  to  the  blind  and  enlighten 
the  minds  of  the  deluded,  to  stand  up  for  the  rights  of 
orphans  as  well  as  the  aged,  and  in  so  doing  to  set  an 
example  to  others.  This  is  the  consummation  of  his 
work,  and  thus  he  attains  the  great  goal  of  life  as  the 
rivers  that  lose  themselves  in  the  ocean."  ' 


i»ARABLES  AND  STORIES.  I9I 

The  World-honored  One  administered  unto  the  sick 
bhikshu  daily  so  long  as  he  stayed  in  that  place.  And 
the  governor  of  the  city  came  to  Buddha  to  do  him 
reverence,  and  having  heard  of  the  service  which  the 
Lord  did  in  the  vihara  asked  the  Blessed  One  about 
the  previous  existence  of  the  sick  monk,  and  Buddha 
said :  ' 

*'In  days  gone  by  there  was  a  wicked  king  who 
used  to  extort  from  his  subjects  all  he  could  get ;  and 
he  ordered  one  of  his  officers  to  lay  the  lash  on  a  man 
of  eminence.  The  officer  little  thinking  of  the  pain  he 
inflicted  upon  others,  obeyed  ;  but  when  the  victim  of 
the  king's  wrath  begged  for  mercy,  he  felt  compassion 
and  laid  the  whip  lightly  upon  him.  Now  the  king 
was  reborn  as  Devadatta,  who  was  abandoned  by  all 
his  followers,  because  they  were  no  longer  willing  to 
stand  his  severity  and  he  died  miserable  and  full  of 
penitence.  The  officer  is  the  sick  bhikshu,  who  having 
often  given  offence  to  his  brethren  in  the  vihara  was 
left  without  assistance  in  his  distress.  The  eminent 
man,  however,  who  begged  for  mercy  was  Bodhi- 
sattva  ;  he  has  been  reborn  as  the  Tathagata.  It  is 
now  my  lot  to  help  the  wretched  man  as  he  had  mercy 
on  me."  * 

And  the  World-honored  One  repeated  these  lines : 
**  He  who  inflicts  pain  on  the  gentle,  or  falsely  accuses 
the  innocent,  will  inherit  one  of  the  ten  great  calami- 
ties. But  he  who  has  learned  to  suffer  with  patience 
will  be  purified  and  will  be  the  chosen  instrument  for 
the  alleviation  of  suffering. "  • 

The  diseased  bhikshu  on  hearing  these  words  turned 
to  Buddha  and  confessing  his  ill-natured  temper  re- 
pented and  with  a  heart  cleansed  from  sin  did  rev- 
erence unto  the  Lord.  * 


THE  LAST  DAYS. 


LXXXVII.    THE  CONDITIONS  OF  WELFARE. 

WHEN  the  Blessed  One  was  residing  on  the  mount 
called  Vulture's  Peak,  near  Rajagriha,  Ajatasha- 
tru  the  king  of  Magadha,  who  reigned  in  the  place  of 
Bimbisara,  planned  an  attack  on  the  Vriji,  and  he  said 
to  Varshakara,  his  prime  minister  :  *'  I  will  root  out  the 
Vriji,  mighty  though  they  be.  I  v/ill  destroy  the  Vriji ; 
I  will  bring  them  to  utter  ruin  !  Come  now,  O  Brah- 
man, and  go  to  the  Blessed  One ;  inquire  in  my  name 
for  his  health,  and  tell  him  my  purpose.  Bear  care- 
fully in  mind  what  the  Blessed  One  may  say,  and  re- 
peat it  to  me,  for  the  Buddhas  speak  nothing  un- 
true.'' 1 
When  Varshakara,  the  prime  minister,  had  greeted 
the  Blessed  One  and  delivered  his  message,  the  ven- 
erable Ananda  stood  behind  the  Blessed  One  and 
fanned  him,  and  the  Blessed  One  said  to  him  :  **  Have 
you  heard,  Ananda,  that  the  Vriji  hold  full  and  fre- 
quent public  assemblies  ?  "  * 
"Lord,  so  I  have  heard,"  replied  he.  ' 
*'  So  long,  Ananda,"  said  the  Blessed  One,  '*  as  the 
Vriji  hold  these  full  and  frequent  public  assemblies, 
they  may  be  expected  not  to  decline,  but  to  prosper. 
So  long  as  they  meet  together  in  concord,  so  long  as 
they  honor  their  elders,  so  long  as  they  respect  woman- 


THE  LAST  DAYS.  1 93 

hood,  so  long  as  they  remain  religious,  performing  all 
proper  rites,  so  long  as  they  extend  the  rightful  pro- 
tection, defence  and  support  to  the  holy  ones,  the  Vriji 
may  be  expected  not  to  decline,  but  to  prosper. "         * 

Then  the  Blessed  One  addressed  Varshakara  and 
said :  **  When  I  staid,  O  Brahman,  at  Vaishali,  I  taught 
the  Vriji  these  conditions  of  welfare,  that  so  long  as 
they  should  remain  well  instructed,  so  long  as  they  will 
continue  in  the  right  path,  so  long  as  they  should  live 
up  to  the  precepts  of  righteousness,  we  could  expect 
them  not  to  decline,  but  to  prosper."  ^ 

As  soon  as  the  king's  messenger  had  gone,  the 
Blessed  One  had  the  brethren,  that  were  in  the  neigh- 
borhood of  Rajagriha,  assembled  in  the  service-hall, 
and  addressed  them,  saying  :  * 

"  I  will  teach  you,  O  bhikshus,  the  conditions  of 
the  welfare  of  a  community.  Listen  well,  and  I  will 
speak.  '' 

**So  long,  O  bhikshus,  as  the  brethren  hold  full 
and  frequent  assemblies,  meeting  in  concord,  rising  in 
concord,  and  attending  in  concord  to  the  affairs  of 
the  Sangha,  so  long  as  they,  O  brethren,  do  not  abro- 
gate that  which  experience  has  proved  to  be  good,  and 
introduce  nothing  except  such  things  as  have  been 
carefully  tested,  so  long  as  their  elders  practise  jus- 
tice, so  long  as  the  brethren  esteem,  revere,  and  sup- 
port their  elders,  and  hearken  unto  their  words,  so  long 
as  the  brethren  are  not  under  the  influence  of  craving, 
but  delight  in  the  blessings  of  religion,  so  that  good 
and  holy  men  shall  come  to  them  and  dwell  among 
them  in  quiet,  so  long  as  the  brethren  shall  not  be  ad- 
dicted to  sloth  and  idleness,  so  long  as  the  brethren 
shall  exercise  themselves  in  the  sevenfold  higher  wis- 
dom of  mental  activity,  search  after  truth,  energy,  joy. 


194  THE  GOSPEL  OF  BUDDHA. 

modesty,  self-control,  earnest  contemplation,  and  equa- 
nimity of  mind,  so  long  the  Sangha  may  be  expected 
not  to  decline,  but  to  prosper.  ® 

**  Therefore,  O  bhikshus,  be  full  of  faith,  modest 
in  heart,  afraid  of  sin,  anxious  to  learn,  strong  in  en- 
ergy, active  in  mind,  and  full  of  wisdom."  ^ 

LXXXVIII.  UPRIGHT  CONDUCT. 

While  the  Blessed  One  stayed  at  Vulture's  Peak  he 
held  a  broad  religious  conversation  with  the  brethren 
on  the  nature  of  upright  conduct,  and  he  repeated  this 
sermon  in  a  great  many  places  all  over  the  country.    ^ 

And  the  Blessed  One  said  :  * 

**  Great  is  the  fruit,  great  is  the  advantage  of  earn- 
est contemplation,  when  set  round  with  upright  con- 
duct. « 

**  Great  is  the  fruit,  great  is  the  advantage  of  intel- 
lect, when  set  round  with  earnest  contemplation.         * 

"The  mind  set  round  with  intelligence  is  freed 
from  the  great  evils  of  sensuality,  selfishness,  delusion, 
and  ignorance."  ' 

LXXXIX.  SHARIPUTRA'S  FAITH. 

The  Blessed  One  proceeded  with  a  great  company 
of  the  brethren  to  Nalanda  ;  and  there  he  stayed  in  a 
mango  grove.  ^ 

Now  the  venerable  Shariputra  came  to  the  place 
where  the  Blessed  One  was,  and  having  saluted  him, 
took  his  seat  respectfully  at  his  side,  and  said  :  "Lord  ! 
such  faith  have  I  in  the  Blessed  One,  that  methinks 
there  never  has  been,  nor  will  there  be,  nor  is  there 
now  any  other,  who  is  greater  or  wiser  than  the  Bles- 


THE  LAST  DAYS.  1 95 

sed  One,  that  is  to  say,  as  regards  the  higher  wis- 
dom." 2 
Replied  the  Blessed  One  :  ' '  Grand  and  bold  are 
the  words  of  thy  mouth,  Shariputra  :  verily,  thou  hast 
burst  forth  into  a  song  of  ecstasy  !   Surely  then  thou 
hast  known  all  the  Blessed  Ones  who  in  the  long  ages 
of  the  past  have  been  holy  Buddhas  ?  "  ^ 
**  Not  so,  O  Lord  !  "  said  Shariputra.                        * 
And  the  Lord  continued  :   '  *  Then  thou  hast  per- 
ceived all  the  Blessed  Ones  who  in  the  long  ages  of 
the  future  shall  be  holy  Buddhas  ?  "  * 
''Not  so,  O  Lord  !"  « 
**But  at  least  then,  O  Shariputra,  thou  knowest 
me  as  the  holy  Buddha  now  alive,    and  hast  pene- 
trated my  mind."  ' 
''  Not  even  that,  O  Lord  !  "                                         * 
**You  see  then,  Shariputra,  that  you  know  not  the 
hearts  of  the  holy  Buddhas  of  the  past  nor  the  hearts 
of  those  of  the  future.   Why,  therefore,  are  your  words 
so  grand  and  bold  ?   Why  do  you  burst  forth  into  such 
a  song  of  ecstasy  ?  "                                                             * 
*'  O  Lord  !  I  have  not  the  knowledge  of  the  hearts 
of  Buddhas  that  have  been  and  are  to  come,  and  now 
are.    I  only  know  the  lineage  of  the  faith.  Just,  Lord, 
as  a  king  might  have  a  border  city,  strong  in  its  foun- 
dations,  strong  in  its  ramparts  and  with  one   gate 
alone  ;  and  the  king  might  have  a  watchman  there, 
clever,  expert,  and  wise,  to   stop  all  strangers  and  ad- 
mit only  friends.  And  he,  on  going  over  the  approaches 
all  about  the  city,  might  not  be  able  to  observe  all  the 
joints  and  crevices  in  the  ramparts  of  that  city  as  to 
know  where  such  a  small  creature  as  a  cat  could  get 
out.     That  might  well  be.     Yet  all  living  beings  of 
larger  size  that  entered  or  left  the  city,  would  have  to 


196  THE  GOSPEL  OF  BUDDHA. 

pass  through  that  gate.  Thus  only  is  it,  Lord,  that  I 
know  the  Hneage  of  the  faith.  I  know  that  the  holy 
Buddhas  of  the  past,  putting  away  all  lust,  ill-will, 
sloth,  pride,  and  doubt,  knowing  all  those  mental 
faults  which  make  men  weak,  training  their  minds  in 
the  four  kinds  of  mental  activity,  thoroughly  exercising 
themselves  in  the  sevenfold  higher  wisdom,  received 
the  full  fruition  of  Enlightenment.  And  I  know  that 
the  holy  Buddhas  of  the  times  to  come  will  do  the 
same.  And  I  know  that  the  Blessed  One,  the  holy 
Buddha  of  to-day,  has  done  so  now."  ^^ 

"Great  is  thy  faith,  O  Shariputra,"  replied  the 
Blessed  One,  <*but  take  heed  that  it  be  well  grounded. "" 

XC.  PATALIPUTRA. 

When  the  Blessed  One  had  stayed  as  long  as  con- 
venient at  Nalanda,  he  went  to  Pataliputra,  the  fron- 
tier town  of  Magadha;  and  when  the  disciples  at  Pa- 
taliputra heard  of  his  arrival,  they  invited  him  to  their 
village  rest-house.  And  the  Blessed  One  robed  him- 
self, took  his  bowl  and  went  with  the  brethren  to  the 
rest-house.  There  he  washed  his  feet,  entered  the 
hall,  and  seated  himself  against  the  centre  pillar,  with 
his  face  towards  the  east.  The  brethren,  also,  having 
washed  their  feet,  entered  the  hall,  and  took  their  seats 
round  the  Blessed  One,  against  the  western  wall,  facing 
the  east.  And  the  lay  devotees  of  Pataliputra,  having 
also  washed  their  feet,  entered  the  hall,  and  took  their 
seats  opposite  the  Blessed  One,  against  the  eastern 
wall,  facing  towards  the  west.  ' 

Then  the  Blessed  One  addressed  the  lay-disciples 
of  Pataliputra,  and  he  said :  ' 

"Fivefold,  O  householders,  is  the  loss  of  the  wrong- 


THE  LAST  DAYS.  1 97 

doer  through  his  want  of  rectitude.  In  the  first  place, 
the  wrong-doer,  devoid  of  rectitude,  falls  into  great 
poverty  through  sloth  ;  in  the  next  place,  his  evil  re- 
pute gets  noised  abroad ;  thirdly,  whatever  society  he 
enters,  whether  of  Brahmans,  nobles,  heads  of  houses, 
or  shramanas,  he  enters  shyly  and  confusedly ;  fourthly, 
he  is  full  of  anxiety  when  he  dies  ;  and  lastly,  on  the 
dissolution  of  the  body  after  death,  his  mind  remains 
in  an  unhappy  state.  Wherever  his  karma  continues, 
there  will  be  suffering  and  woe.  This,  O  household- 
ers, is  the  fivefold  loss  of  the  evil-doer  !  • 

*' Fivefold,  O  householders,  is  the  gain  of  the  well- 
doer through  his  practice  of  rectitude.  In  the  first 
place  the  well-doer,  strong  in  rectitude,  acquires  prop- 
erty through  his  industry;  in  the  next  place,  good  re- 
ports of  him  are  spread  abroad ;  thirdly,  whatever 
society  he  enters,  whether  of  nobles,  Brahmans,  heads 
of  houses,  or  members  of  the  order,  he  enters  with  con- 
fidence and  self-possession  ;  fourthly,  he  dies  without 
anxiety;  and,  lastly,  on  the  dissolution  of  the  body  after 
death,  his  mind  remains  in  a  happy  state.  Wherever 
his  karma  continues,  there  will  be  heavenly  bliss  and 
peace.  This,  O  householders,  is  the  fivefold  gain  of 
the  well-doer.'*  * 

When  the  Blessed  One  had  taught  the  disciples, 
and  incited  them,  and  roused  them,  and  gladdened 
them  far  into  the  night  with  religious  edification,  he 
dismissed  them,  saying,  *<  The  night  is  far  spent,  O 
householders.  It  is  time  for  you  to  do  what  you  deem 
most  fit."  6 

**Be  it  so.  Lord  !"  answered  the  disciples  of  Pa- 
taliputra,  and  rising  from  their  seats,  they  bowed  to 
the  Blessed  One,  and  keeping  him  on  their  right  hand 
as  they  passed  him,  they  departed  thence.  * 


igS  THE  GOSPEL  OF  BUDDHA. 

While  the  Blessed  One  stayed  at  Pataliputra,  the 
king  of  Magadha  sent  a  messenger  to  the  governor  of 
Pataliputra  to  raise  fortifications  for  the  security  of 
the  town.  * 

And  the  Blessed  One  seeing  the  laborers  at  work 
predicted  the  future  greatness  of  the  place,  saying  : 
<*  The  men  who  build  the  fortress  act  as  if  they  had 
consulted  higher  powers.  For  this  city  of  Pataliputra 
will  be  a  dwelling-place  of  busy  men  and  a  centre  for 
the  exchange  of  all  kinds  of  goods.  But  three  dangers 
hang  over  Pataliputra,  that  of  fire,  that  of  water,  that 
of  dissension. "  ^ 

When  the  governor  heard  of  the  prophecy  of  Pa- 
taliputra's  future,  he  greatly  rejoiced  and  named  the 
city-gate  through  which  Buddha  had  gone  towards  the 
river  Ganges,  *'The  Gautama  Gate."  * 

Meanwhile  the  people  living  on  the  banks  of  the 
Ganges  arrived  in  great  numbers  to  pay  reverence  to 
the  Lord  of  the  world ;  and  many  persons  asked  him 
to  do  them  the  honor  to  cross  over  in  their  boats. 
But  the  Blessed  One  considering  the  number  of  the 
boats  and  their  beauty  did  not  want  to  show  any  par- 
tiality, and  by  accepting  the  invitation  of  one  to  offend 
all  the  others.  He  therefore  crossed  the  river  without 
any  boat,  signifying  thereby  that  the  rafts  of  asceticism 
and  the  gaudy  gondolas  of  religious  ceremonies  were 
not  staunch  enough  to  weather  the  storms  of  the  ocean 
of  Samsara,  while  the  boat  of  wisdom  is  the  safest 
vessel  to  reach  the  shore  of  Nirvana.  lo 

And  as  the  city  gate  was  called  after  the  name  of 
the  Tathagata  so  the  people  called  this  passage  of  the 
river  ** Gautama  Ford."  ^^ 


THE  LAST  DAYS.  1 99 


XCI.  THE  MIRROR  OF  TRUTH. 

The  Blessed  One  proceeded  to  the  village  Nadika 
with  a  great  company  of  brethren  and  there  he  stayed 
at  the  Brick  Hall.  And  the  venerable  Ananda  went 
to  the  Blessed  One  and  mentioning  to  him  the  names 
of  the  brethren  and  sisters  that  had  died,  anxiously  in- 
quired about  their  fate  after  death,  whether  they  had 
been  reborn  in  animals  or  in  hell,  or  as  ghosts,  or  in 
any  place  of  woe.  * 

And  the  Blessed  One  replied  to  Ananda  and  said  : ' 

**  Those  who  have  died  after  the  complete  destruc- 
tion of  the  three  bonds  of  lust,  of  covetousness  and  of 
the  egotistical  cleaving  to  existence,  need  not  fear  the 
state  after  death.  They  will  not  be  reborn  in  a  state  of 
suffering ;  their  minds  will  not  continue  as  a  karma  of 
evil  deeds  or  sin,  but  are  assured  of  final  salvation.     ' 

**  When  they  die,  nothing  will  remain  of  them  but 
their  good  thoughts,  their  righteous  acts,  and  the  bliss 
that  proceeds  from  truth  and  righteousness.  As  rivers 
must  at  last  reach  the  distant  main,  so  their  minds  will 
be  reborn  in  higher  states  of  existence  and  continue  to 
be  pressing  on  to  their  ultimate  goal  which  is  the  ocean 
of  truth,  the  eternal  peace  of  Nirvana.  * 

*'Men  are  anxious  about  death  and  their  fate  after 
death ;  but  there  is  nothing  strange  in  this,  Ananda, 
that  a  human  being  should  die.  However,  that  you 
should  inquire  about  them,  and  having  heard  the  truth 
still  be  anxious  about  the  dead,  this  is  wearisome  to 
the  Blessed  One.  I  will,  therefore,  teach  you  the  mir- 
ror of  truth  :  * 

**  *Hell  is  destroyed  for  me,  and  rebirth  as  an  ani- 


200  THE  GOSPEL  OF  BUDDHA. 

mal,  or  a  ghost,  or  in  any  place  of  woe.  I  am  con- 
verted ;  I  am  no  longer  liable  to  be  reborn  in  a  state 
of  suffering,  and  am  assured  of  final  salvation.'  ^ 

**What,  then,  Ananda,  is  this  mirror  of  truth?  It 
is  the  consciousness  that  the  elect  disciple  is  in  this 
world  possessed  of  faith  in  the  Buddha,  believing  the 
Blessed  One  to  be  the  Holy  One,  the  Fully-enlight- 
ened One,  wise,  upright,  happy,  world-knowing,  su- 
preme, the  Bridler  of  men's  wayward  hearts,  the 
Teacher  of  gods  and  men,  the  blessed  Buddha.  '^ 

**It  is  further  the  consciousness  that  the  disciple  is 
possessed  of  faith  in  the  truth,  believing  the  truth  to 
have  been  proclaimed  by  the  Blessed  One,  for  the  ben- 
efit of  the  world,  passing  not  away,  welcoming  all, 
leading  to  salvation,  to  which  through  truth  the  wise 
will  attain,  each  one  by  his  own  efforts.  ^ 

*'And,  finally,  it  is  the  consciousness  that  the  disciple 
is  possessed  of  faith  in  the  order,  believing  in  the  effic- 
acy of  a  union  among  those  men  and  women  who  are 
anxious  to  walk  in  the  noble  eightfold  path,  believing 
this  church  of  the  Buddha,  of  the  righteous,  the  up- 
right, the  just,  the  law-abiding,  to  be  worthy  of  honor, 
of  hospitality,  of  gifts,  and  of  reverence ;  to  be  the 
supreme  sowing-ground  of  merit  for  the  world  ;  to  be 
possessed  of  the  virtues  beloved  by  the  good,  virtues 
unbroken,  intact,  unspotted,  unblemished,  virtues 
which  make  men  truly  free,  virtues  which  are  praised 
by  the  wise,  are  untarnished  by  the  desire  of  selfish 
aims,  either  now  or  in  a  future  life,  or  by  the  belief  in 
the  eflGicacy  of  outward  acts,  and  are  conducive  to  high 
and  holy  thought.  ^ 

**This  is  the  mirror  of  truth  which  teaches  the 
straightest  way  to  enlightenment  which  is  the  common 
goal  of  all  living  creatures.     He  who  possesses  the 


THE  LAST  DAYS.  20I 

mirror  of  truth  is  free  from  fear,  will  find  comfort  in 
the  tribulations  of  life,  and  his  life  will  be  a  blessing 
to  all  his  fellow-creatures. "  ^ 

xcii.  ambapalI 

Then  the  Blessed  One  proceeded  with  a  great  num- 
ber of  brethren  to  Vaishali,  and  he  stayed  at  the  grove 
of  the  courtesan  Ambapali.  And  he  said  to  the  breth- 
ren :  <*Let  a  brother,  O  bhikshus,  be  mindful  and 
thoughtful.  Let  a  brother,  whilst  in  the  world,  over- 
come the  grief  which  arises  from  bodily  craving,  from 
the  lust  of  sensations,  and  from  the  errors  of  wrong 
reasoning.  Whatever  you  do,  act  always  in  full  pres- 
ence of  mind.  Be  thoughtful  in  eating  and  drinking, 
in  walking  or  standing,  in  sleeping  or  waking,  in  talk- 
ing or  in  being  silent.'*  ^ 

Now  the  courtesan  Ambapali  heard  that  the  Blessed 
One  had  arrived  and  was  staying  at  her  mango  grove ; 
and  she  went  in  a  carriage  as  far  as  the  ground  was 
passable  for  carriages,  and  there  she  alighted.  Thence 
proceeding  on  foot  to  the  place  where  the  Blessed  One 
was,  she  took  her  seat  respectfully  on  one  side.  As  a 
prudent  woman  goes  forth  to  perform  her  religious 
duties,  so  she  appeared  in  a  simple  dress  without  any 
ornaments,  yet  beautiful  to  look  upon.  ^ 

And  the  Blessed  One  thought  to  himself :  **This 
woman  moves  in  worldly  circles  and  is  a  favorite  of 
kings  and  princes  ;  yet  is  her  heart  composed  and 
quieted.  Young  in  years,  rich,  surrounded  by  pleas- 
ures, she  is  thoughtful  and  steadfast.  This,  indeed,  is 
rare  in  the  world.  Women,  as  a  rule,  are  scant  in 
wisdom  and  deeply  immersed  in  vanity;  but  she,  al- 
though living  in  luxury,  has  acquired  the  wisdom  of  a 


202  THE  GOSPEL  OF  BUDDHA. 

master,  taking  delight  in  piety,  and  able  to  receive  the 
truth  in  its  completeness. "  ' 

When  she  was  seated,  the  Blessed  One  instructed, 
aroused,  and  gladdened  her  with  religious  discourse.  * 

As  she  listened  to  the  law,  her  face  brightened  with 
delight.  Then  she  rose  and  said  to  the  Blessed  One : 
"  May  the  Blessed  One  do  me  the  honor  of  taking  his 
meal,  together  with  the  brethren,  at  my  house  to-mor- 
row ?  "  And  the  Blessed  One  gave,  by  silence,  his  con- 
sent. ^ 

Now,  the  Licchavi,  a  wealthy  family  of  princely 
descent,  hearing  that  the  Blessed  One  had  arrived  at 
Vaishali  and  was  staying  at  Ambapali's  grove,  mounted 
their  magnificent  carriages,  and  proceeded  with  their 
retinue  to  the  place  where  the  Blessed  One  was.  And 
the  Licchavi  were  gorgeously  dressed  in  bright  colors 
and  decorated  with  costly  jewels.  * 

And  Ambapali  drove  up  against  the  young  Licchavi, 
axle  to  axle,  wheel  to  wheel,  and  yoke  to  yoke,  and 
the  Licchavi  said  to  Ambapali,  the  courtesan  :  **  How 
is  it,  Ambapali,  that  you  drive  up  against  us  thus?"  ^ 

**My  lords,"  said  she,  *<I  have  just  invited  the 
Blessed  One  and  his  brethren  for  their  to-morrow's 
meal."  « 

And  the  princes  replied  :  *  *Ambapali  !  give  up  this 
meal  to  us  for  a  hundred  thousand. "  ® 

"  My  Lord,  were  you  to  offer  all  Vaishali  with  its 
subject  territory,  I  would  not  give  up  so  great  an 
honor ! "  lo 

Then  the  Licchavi  went  on  to  Ambapali's  grove.  ^^ 

When  the  Blessed  One  saw  the  Licchavi  approach- 
ing in  the  distance,  he  addressed  the  brethren,  and 
said  :  *'  O  brethren,  let  those  of  the  brethren  who  have 
never  seen  the  gods  gaze  upon  this  company  of  the 


THE  LAST  DAYS.  203 

Licchavi,  for  they  are  dressed  gorgeously,  like  immor- 
tals." ^ 

And  when  they  had  driven  as  far  as  the  ground  was 
passable  for  carriages,  the  Licchavi  alighted  and  went 
on  foot  to  the  place  where  the  Blessed  One  was,  taking 
their  seats  respectfully  by  his  side.  And  when  they 
were  thus  seated,  the  Blessed  One  instructed,  roused, 
and  gladdened  them  with  religious  discourse.  ^ 

Then  they  addressed  the  Blessed  One  and  said : 
"  May  the  Blessed  One  do  us  the  honor  of  taking  his 
meal,  together  with  the  brethren,  at  our  palace  to-mor- 
row?" " 

<*0  Licchavi,"  said  the  Blessed  One,  **I  have 
promised  to  dine  to-morrow  with  Ambapali,  the  cour- 
tesan." ^ 

Then  the  Licchavi,  expressing  their  approval  of 
the  words  of  the  Blessed  One,  arose  from  their  seats 
and  bowed  down  before  the  Blessed  One,  and,  keeping 
him  on  their  right  hand  as  they  passed  him,  they  de- 
parted thence  ;  but  when  they  came  home,  they  cast 
up  their  hands,  saying:  **A  worldly  woman  has  out- 
done us;  we  have  been  left  behind  by  a  frivolous 
girl ! "  M 

And  at  the  end  of  the  night  Ambapali,  the  courte- 
san, made  ready  in  her  mansion  sweet  rice  and  cakes, 
and  announced  through  a  messenger  the  time  to  the 
Blessed  One,  saying,  **  The  hour.  Lord,  has  come,  and 
the  meal  is  ready ! "  " 

And  the  Blessed  One  robed  himself  early  in  the 
morning,  took  his  bowl,  and  went  with  the  brethren 
to  the  place  where  Ambapali's  dwelling-house  was : 
and  when  they  had  come  there  they  seated  themselves 
on  the  seats  prepared  for  them.  And  Ambapali,  the 
courtesan,  set  the  sweet  rice  and  cakes  before  the  or- 


304  THE  GOSPEL  OF  BUDDHA. 

der,  with  the  Buddha  at  their  head,  and  waited  upon 
them  till  they  refused  to  take  more.  is 

And  when  the  Blessed  One  had  finished  his  meal, 
the  courtezan  had  a  low  stool  brought,  and  sat  down 
at  his  side,  and  addressed  the  Blessed  One,  and  said : 
*  *  Lord,  I  present  this  mansion  to  the  order  of  bhikshus, 
of  which  Buddha  is  the  chief."  And  the  Blessed  One 
accepted  the  gift ;  and  after  instructing,  rousing,  and 
gladdening  her  with  religious  edification,  he  rose  from 
his  seat  and  departed  thence.  ^ 

XCIII.  BUDDHA'S  FAREWELL  ADDRESS. 

When  the  Blessed  One  had  remained  as  long  as 
he  wished  at  Ambapali's  grove,  he  went  to  Beluva, 
near  Vaishali.  There  the  Blessed  One  addressed  the 
brethren,  and  said  :  *'0  mendicants,  do  you  take  up 
your  abode  for  the  rainy  season  round  about  Vaishali, 
each  one  according  to  the  place  where  his  friends  and 
near  companions  may  live.  I  shall  enter  upon  the 
rainy  season  here  at  Beluva.'*  ^ 

When  the  Blessed  One  had  thus  entered  upon  the 
rainy  season  there  fell  upon  him  a  dire  sickness,  and 
sharp  pains  came  upon  him  even  unto  death.  But  the 
Blessed  One,  mindful  and  self-possessed,  bore  them 
without  complaint.  ^ 

Then  this  thought  occurred  to  the  Blessed  One, 
*'  It  would  not  be  right  for  me  to  pass  away  from  life 
without  addressing  the  disciples,  without  taking  leave 
of  the  order.  Let  me  now,  by  a  strong  effort  of  the 
will,  bend  this  sickness  down  again,  and  keep  my  hold 
on  life  till  the  allotted  time  have  come."  ^ 

And  the  Blessed  One,  by  a  strong  effort  of  the  will, 
bent  the  sickness  down,  and  kept  his  hold  on  life  till 


THE  LAST  DAYS.  205 

the  time  he  fixed  upon  should  come.  And  the  sickness 
abated.  * 

Thus  the  Blessed  One  began  to  recover ;  and  when 
he  had  quite  got  rid  of  the  sickness,  he  went  out  from 
the  monastery,  and  sat  down  on  a  seat  spread  out  in  the 
open  air.  And  the  venerable  Ananda,  accompanied  by 
many  other  disciples,  approached  where  the  Blessed 
One  was,  saluted  him,  and  taking  a  seat  respectfully 
on  one  side,  said  :  *'  I  have  beheld,  Lord,  how  the  Bles- 
sed One  was  in  health,  and  I  have  beheld  how  the 
Blessed  One  had  to  suffer.  And  though  at  the  sight  of 
the  sickness  of  the  Blessed  One  my  body  became  weak 
as  a  creeper,  and  the  horizon  became  dim  to  me,  and 
my  faculties  were  no  longer  clear,  yet  notwithstanding 
I  took  some  little  comfort  from  the  thought  that  the 
Blessed  One  would  not  pass  away  from  existence  until 
at  least  he  had  left  instructions  as  touching  the  or- 
der." ^  ^ 

And  the  Blessed  One  addressed  Ananda  for  the  sake 
of  the  order  and  said  :  • 

**What,  then,  Ananda,  does  the  order  expect  of 
me?  I  have  preached  the  truth  without  making  any 
distinction  between  exoteric  and  esoteric  doctrine ;  for 
in  respect  of  the  truth,  Ananda,  the  Tathagata  has  no 
such  thing  as  the  closed  fist  of  a  teacher,  who  keeps 
some  things  back.  ^ 

**  Surely,  Ananda,  should  there  be  any  one  who  har- 
bours the  thought,  '  It  is  I  who  will  lead  the  brother- 
hood,' or,  '  The  order  is  dependent  upon  me,*  he  should 
lay  down  instructions  in  any  matter  concerning  the 
order.  Now  the  Tathagata  ,  Ananda,  thinks  not  that 
it  is  he  who  should  lead  the  brotherhood,  or  that  the 
order  is  dependent  upon  him.  * 


t06  THE  GOSPEL  OF  BUDDHA. 

"Why,  then,  should  the  Tathagata  leave  instruc- 
tions in  any  matter  concerning  the  order?  ^ 

"  I  am  now  grown  old,  O  Ananda,  and  full  of  years, 
my  journey  is  drawing  to  its  close,  I  have  reached  the 
sum  of  my  days,  I  am  turning  eighty  years  of  age.     ^^ 

"  Just  as  a  worn-out  cart  can  only  with  much  diffi- 
culty be  made  to  move  along,  so  the  body  of  the  Ta- 
thagata can  only  be  kept  going  with  much  additional 
care.  ^^ 

**It  is  only,  Ananda,  when  the  Tathagata,  ceasing 
to  attend  to  any  outward  thing,  becomes  plunged  in 
that  devout  meditation  of  heart  which  is  concerned 
with  no  bodily  object,  it  is  only  then  that  the  body  of 
the  Tathagata  is  at  ease.  " 

"Therefore,  O  Ananda,  be  ye  lamps  unto  your- 
selves. Rely  on  yourselves,  and  do  not  rely  on  external 
help.  13 

"  Hold  fast  to  the  truth  as  a  lamp.  Seek  salvation 
alone  in  the  truth.  Look  not  for  assistance  to  any  one 
besides  yourselves.  i* 

"And  how,  Ananda,  can  a  brother  be  a  lamp  unto 
himself,  rely  on  himself  only  and  not  on  any  external 
help,  holding  fast  to  the  truth  as  his  lamp  and  seeking 
salvation  in  the  truth  alone,  looking  not  for  assistance 
to  any  one  besides  himself?  " 

"  Herein,  O  Ananda,  let  a  brother,  as  he  dwells  in 
the  body,  so  regard  the  body  that  he,  being  strenuous, 
thoughtful,  and  mindful,  may,  whilst  in  the  world, 
overcome  the  grief  which  arises  from  the  body's  crav- 
ings. 1* 

"While  subject  to  sensations  let  him  continue  so 
tai  regard  the  sensations  that  he,  being  strenuous, 
thoughtful,  and  mindful,  may,  whilst  in  the  world, 
overcome  the  grief  which  arises  from  the  sensations.    " 


THE  LAST  DAYS.  207 

"And  SO,  also,  when  he  thinks  or  reasons,  or  feels, 
let  him  so  regard  his  thoughts  that  being  strenuous, 
thoughtful,  and  mindful  he  may,  whilst  in  the  world, 
overcome  the  grief  which  arises  from  the  craving  due 
to  ideas,  or  to  reasoning,  or  to  feeling.  " 

**  Those  who,  either  now  or  after  I  am  dead,  shall 
be  a  lamp  unto  themselves,  relying  upon  themselves 
only  and  not  relying  upon  any  external  help,  but  holding 
fast  to  the  truth  as  their  lamp,  and  seeking  their  salva- 
tion in  the  truth  alone,  shall  not  look  for  assistance  to 
any  one  besides  themselves,  it  is  they,  Ananda,  among 
my  bhikshus,  who  shall  reach  the  very  topmost  height ! 
But  they  must  be  anxious  to  learn."  ^ 


XCIV.  BUDDHA  ANNOUNCES  HIS  DEATH. 

Said  the  Tathagata  to  Ananda:  *'  In  former  years, 
Ananda,  Mara,  the  Evil  One,  approached  the  holy 
Buddha  three  times  to  tempt  him."  * 

When  Bodhisattva  left  the  palace,  Mara  stood  in 
the  gate  and  stopped  him  :  *<  Depart  not,  O  my  Lord," 
exclaimed  Mara,  **in  seven  days  from  now  the  wheel 
of  empire  will  appear,  and  will  make  you  sovereign 
over  the  four  continents  and  the  two  thousand  adjacent 
islands.     Therefore,  stay,  my  Lord."  * 

Bodhisattva  replied;  **Well  do  I  know  that  the 
wheel  of  empire  will  appear  to  me ;  but  it  is  not  sov- 
ereignty that  I  desire.  I  will  become  a  Buddha  and 
make  all  the  world  shout  for  joy.  * 

"Again,  Ananda,  the  Evil  One  approached  the  Ta- 
thagata when,  after  a  practice  of  severe  self-mortifica- 
tion, having  bathed  his  body,  he  left  the  Nairanjana 
river.     Mara  said;    <Thou  art  emaciated  from  fasts, 


208  THE  GOSPEL  OF  BUDDHA. 

and  death  is  near.  What  good  is  thy  exertion  ?  Deign 
to  live,  and  thou  wilt  be  able  to  do  good  works. '         * 

**Then  the  Blessed  One  made  reply:  '  O  thou  friend 
of  the  indolent,  thou  wicked  one ;  for  what  purpose 
hast  thou  come?  ^ 

**Let  the  flesh  waste  away,  if  but  the  mind  becomes 
more  tranquil  and  attention  more  steadfast.  * 

**What  is  life  in  this  world?  Death  in  battle  is 
better  to  me  than  that  I  should  live  defeated.'  ' 

"And  Mara  left  the  Tathagata,  saying  :  *  For  seven 
years  I  followed  the  Blessed  One  step  by  step,  but  I 
found  no  fault  in  the  Enlightened  One.'  ^ 

**A  third  time,  Ananda,  the  tempter  approached 
the  Blessed  One  when  he  was  resting  under  the  shep- 
herd's Nyagrodha  tree  on  the  bank  of  the  river  Nairan- 
jana,  immediately  after  having  reached  the  great  en- 
lightenment. Then  Mara,  the  Evil  One,  came  to  the 
place  where  the  Blessed  One  was,  and,  standing  be- 
side him,  he  addressed  him  in  the  words  :  '  Pass  away 
now.  Lord,  from  existence !  Let  the  Blessed  One  now 
die  !  Now  is  the  time  for  the  Blessed  One  to  pass 
away!'  ^ 

**And  when  Mara  had  thus  spoken,  the  Blessed 
One  said  :  '  I  shall  not  die,  O  Evil  One,  until  not  only 
the  brethren  and  sisters  of  the  order,  but  also  the  lay- 
disciples  of  both  sexes,  shall  have  become  true  hearers, 
wise  and  well  trained,  ready  and  learned,  versed  in  the 
Scriptures,  fulfilling  all  the  greater  and  lesser  duties, 
correct  in  life,  walking  according  to  the  precepts — 
until  they,  having  thus  themselves  learned  the  doctrine, 
shall  be  able  to  give  information  to  others  concerning 
it,  preach  it,  make  it  known,  establish  it,  open  it, 
minutely  explain  it,  and  make  it  clear — until  they,  when 
others  start  vain  doctrines,  shall  be  able  to  vanquish 


THE  LAST  DAYS.  209 

and  refute  them,  and  so  to  spread  the  wonder-working 
truth  abroad  !  I  shall  not  die  until  the  pure  religion  of 
truth  shall  have  become  successful,  prosperous,  wide- 
spread, and  popular  in  all  its  full  extent — until,  in 
a  word,  it  shall  have  been  well  proclaimed  among 
men!'  ^^ 

'*  Thus  three  times  did  Mara  approach  me  in  former 
years.  And  now,  Ananda,  Mara,  the  Evil  One,  came 
again  to-day  to  the  place  where  I  was,  and,  standing 
beside  me,  addressed  me  in  the  same  words :  *  Pass 
away.  Lord,  from  existence. '  And  when  he  had  thus 
spoken,  Ananda,  I  answered  him  and  said:  *Make 
thyself  happy ;  the  final  extinction  of  the  Tathagata 
shall  take  place  before  long. '  "  " 

And  the  venerable  Ananda  addressed  the  Blessed 
One  and  said  :  *' Vouchsafe,  Lord,  to  remain  with  us, 
O  Blessed  One  !  for  the  good  and  the  happiness  of  the 
great  multitudes,  out  of  pity  for  the  world,  for  the 
good  and  the  gain  of  mankind  ! "  ^ 

Said  the  Blessed  One  :  **  Enough  now,  Ananda,  be- 
seech not  the  Tathagata  !  "  " 

And  again,  a  second  time,  the  venerable  Ananda 
besought  the  Blessed  One  in  the  same  words.  And  he 
received  from  the  Blessed  One  the  same  reply.  ^* 

And  again,  the  third  time,  the  venerable  Ananda 
besought  the  Blessed  One  to  live  longer;  and  the 
Blessed  One  said  :   *'  Hast  thou  faith,  Ananda  ?  "        " 

Said  Ananda  :   **  I  have,  my  Lord  !  "  ^'^ 

And  the  Blessed  One,  seeing  the  quivering  eyelids 
of  Ananda,  read  the  deep  grief  in  the  heart  of  his  be- 
loved disciple,  and  he  asked  again:  *< Hast  thou,  in- 
deed, faith,  Ananda?"  " 

And  Ananda  said  :   **  I  have  faith,  my  Lord."        " 

Then  the  Blessed  One  continued:   *' If  thou  hast 


2IO  THE  GOSPEL  OF  BUDDHA. 

faith,  Ananda,  in  the  wisdom  of  the  Tathagata,  why, 
then,  Ananda,  dost  thou  trouble  the  Tathagata  even 
until  the  third  time?  Have  I  not  formerly  declared  to 
you  that  it  is  in  the  very  nature  of  all  things,  near  and 
dear  unto  us,  that  we  must  separate  from  them,  and 
leave  them?  How  then,  Ananda,  can  it  be  possible 
for  me  to  remain,  since  everything  that  is  born,  or 
brought  into  being,  and  organised,  contains  within  it- 
self the  inherent  necessity  of  dissolution  ?  How,  then, 
can  it  be  possible  that  this  body  of  mine  should  not  be 
dissolved?  No  such  condition  can  exist  !  And  this 
mortal  existence,  O  Ananda,  has  been  relinquished, 
cast  away,  renounced,  rejected,  and  abandoned  by  the 
Tathagata."  ^^ 

And  the  Blessed  One  said  to  Ananda  :  **  Go  now, 
Ananda,  and  assemble  in  the  Service  Hall  such  of  the 
brethren  as  reside  in  the  neighborhood  of  Vaishalt. "  ^o 

Then  the  Blessed  One  proceeded  to  the  Service 
Hall,  and  sat  down  there  on  the  mat  spread  out  for 
him.  And  when  he  was  seated,  the  Blessed  One  ad- 
dressed the  brethren,  and  said  :  ^ 

*'  O  brethren,  ye  to  whom  the  truth  has  been  made 
known,  having  thoroughly  made  yourselves  masters  of 
it,  practise  it,  meditate  upon  it,  and  spread  it  abroad, 
in  order  that  pure  religion  may  last  long  and  be  per- 
petuated, in  order  that  it  may  continue  for  the  good 
and  happiness  of  the  great  multitudes,  out  of  pity  for 
the  world,  and  to  the  good  and  gain  of  all  living  be- 
ings! ^ 

**  Star-gazing  and  astrology,  forecasting  lucky  or 
unfortunate  events  by  signs,  prognosticating  good  or 
evil,  all  these  are  things  forbidden.  ^s 

**  He  who  lets  his  heart  go  loose  without  restraint 
shall  not  attain  Nirvana  ;  therefore,  must  we  hold  the 


THE  LAST  DAYS.  211 

heart  in  check,  and  retire  from  worldly  excitements 
and  seek  tranquillity  of  mind.  ^ 

'*  Eat  your  food  to  satisfy  your  hunger,  and  drink 
to  satisfy  your  thirst.  Satisfy  the  necessities  of  life 
like  the  butterfly  that  sips  the  flower,  without  destroy- 
ing its  fragrance  or  its  texture.  ^ 

"  It  is  through  not  understanding  and  grasping  the 
four  truths,  O  brethren,  that  we  have  gone  astray  so 
long,  and  wandered  in  this  weary  path  of  transmigra- 
tions, both  you  and  I,  until  we  have  found  the  truth.  ^ 

**  Practise  the  earnest  meditations  I  have  taught 
you.  Continue  in  the  great  struggle  against  sin.  Walk 
steadily  in  the  roads  of  saintship.  Be  strong  in  moral 
powers.  Let  the  organs  of  your  spiritual  sense  be 
quick.  When  the  seven  kinds  of  wisdom  enlighten 
your  mind,  you  will  find  the  noble,  eightfold  path  that 
leads  to  Nirvana.  ^ 

**  Behold,  O  brethren,  the  final  extinction  of  the 
Tathagata  will  take  place  before  long.  I  now  exhort 
you,  saying :  *AI1  component  things  must  grow  old  and 
be  dissolved  again.  Seek  ye  for  that  which  is  perma- 
nent, and  work  out  your  salvation  with  diligence.'  "  ^ 

XCV.    CHUNDA,  THE  SMITH. 

And  the  Blessed  One  went  to  Pava.  * 

When  Chunda,  the  worker  in  metals,  heard  that 
the  Blessed  One  had  come  to  Pava  and  was  staying  in 
his  mango  grove,  he  came  to  Buddha  and  respectfully 
invited  him  and  the  brethren  to  take  their  meal  at  his 
house.  And  Chunda  prepared  rice-cakes  and  a  quan- 
tity of  dried  boar's  wort.  * 
When  the  Blessed  One  had  eaten  the  food  pre- 
pared by  Chunda,  the  worker  in  metals,  there  fell  upon 


212  THE  GOSPEL  OF  BUDDHA. 

him  a  dire  sickness,  and  sharp  pain  came  upon  him 
even  unto  death.  But  the  Blessed  One,  mindful  and 
self-possessed,  bore  it  without  complaint.  ^ 

And  the  Blessed  One  addressed  the  venerable 
Ananda,  and  said:  *'Come,  Ananda,  let  us  go  on  to 
Kushinagara."  * 

On  his  way  the  Blessed  One  grew  tired,  and  he 
went  aside  from  the  road  to  rest  at  the  foot  of  a  tree, 
and  said:  "Fold,  I  pray  you,  Ananda,  the  robe,  and 
spread  it  out  for  me.  I  am  weary,  Ananda,  and  must 
rest  awhile  !  "  ^ 

**Be  it  so,  Lord!'*  said  the  venerable  Ananda; 
and  he  spread  out  the  robe  folded  fourfold.  * 

The  Blessed  One  seated  himself,  and  when  he  was 
seated  he  addressed  the  venerable  Ananda,  and  said  : 
**  Fetch  me,  I  pray  you,  Ananda,  some  water.  I  am 
thirsty,  Ananda,  and  would  drink."  ' 

When  he  had  thus  spoken,  the  venerable  Ananda 
said  to  the  Blessed  One  :  ^ '  But  just  now.  Lord,  five 
hundred  carts  have  gone  over  and  have  stirred  the 
water ;  but  a  river,  O  Lord,  is  not  far  off.  Its  water 
is  clear  and  pleasant,  cool  and  transparent,  and  it  is 
easy  to  get  down  to  it.  There  the  Blessed  One  may 
both  drink  water  and  cool  his  limbs. "  * 

A  second  time  the  Blessed  One  addressed  the  ven- 
erable Ananda,  saying  :  '*  Fetch  me,  I  pray  you, 
Ananda,  some  water.  I  am  thirsty,  Ananda,  and  would 
drink."  9 

And  a  second  time  the  venerable  Ananda  said : 
**Let  us  go  to  the  river."  ^® 

Then  the  third  time  the  Blessed  One  addressed  the 
venerable  Ananda,  and  said  :  *'  Fetch  me,  I  pray  you, 
Ananda,  some  water.  I  am  thirsty,  Ananda,  and  would 
drink."  ^ 


THE  LAST  DAYS.  21 3 

**Be  it  so,  Lord!"  said  the  venerable  Ananda  in 
assent  to  the  Blessed  One ;  and,  taking  a  bowl,  he 
went  down  to  the  streamlet.  And  lo!  the  streamlet, 
which,  stirred  up  by  wheels,  had  become  muddy,  when 
the  venerable  Ananda  came  up  to  it,  flowed  clear  and 
bright  and  free  from  all  turbidity.  And  he  thought : 
*'How  wonderful,  how  marvellous  is  the  great  might 
and  power  of  the  Tathagata  !  "  ^ 

Ananda  brought  the  water  in  the  bowl  to  the  Lord, 
saying  :  *'Let  the  Blessed  One  take  the  bowl.  Let  the 
Happy  One  drink  the  water.  Let  the  Teacher  of  men 
and  gods  quench  his  thirst."  ^ 

Then  the  Blessed  One  drank  of  the  water.  " 

Now,  at  that  time  a  man  of  low  caste,  named  Puk- 
kasha,  a  young  Malla,  a  disciple  of  Arada  Kalama, 
was  passing  along  the  high  road  from  Kushinagara  to 
Pava.  « 

And  Pukkasha,  the  young  Malla,  saw  the  Blessed 
One  seated  at  the  foot  of  a  tree.  On  seeing  him,  he 
went  up  to  the  place  where  the  Blessed  One  was,  and 
when  he  had  come  there,  he  saluted  the  Blessed  One 
and  took  his  seat  respectfully  on  one  side.  Then  the 
Blessed  One  instructed,  edified,  and  gladdened  Puk- 
kasha, the  young  Malla,  with  religious  discourse.       ^ 

Aroused  and  gladdened  by  the  words  of  the  Blessed 
One,  Pukkasha,  the  young  Malla,  addressed  a  certain 
man  who  happened  to  pass  by,  and  said :  **  Fetch  me, 
I  pray  you,  my  good  man,  two  robes  of  cloth  of  gold, 
burnished  and  ready  for  wear."  " 

"Be  it  so,  sir!"  said  that  man  in  assent  to  Puk- 
kasha, the  young  Malla  ;  and  he  brought  two  robes  of 
cloth  of  gold,  burnished  and  ready  for  wear.  ^ 

And  the  Malla,  Pukkasha,  presented  the  two  robes 
of  cloth  of  gold,  burnished  and  ready  for  wear,  to  the 


214  THE  GOSPEL  OF  BUDDHA. 

Blessed  One,  saying  :  **  Lord,  these  two  robes  of  bur- 
nished cloth  of  gold  are  ready  for  wear.  May  the 
Blessed  One  show  me  favor  and  accept  them  at  my 
hands ! "  ^ 

The  Blessed  One  said  :  **  Pukkasha,  robe  me  in  one, 
and  Ananda  in  the  other. "  ^ 

And  the  Tathagata's  body  appeared  shining  like  a 
flame,  and  he  was  beautiful  above  all  expression.        ^i 

And  the  venerable  Ananda  said  to  the  Blessed  One: 
**  How  wonderful  a  thing  is  it.  Lord,  and  how  marvel- 
lous, that  the  color  of  the  skin  of  the  Blessed  One 
should  be  so  clear,  so  exceedingly  bright !  When  I 
placed  this  robe  of  burnished  cloth  of  gold  on  the  body 
of  the  Blessed  One,  lo!  it  seemed  as  if  it  had  lost  its 
splendor!"  ^ 

The  Blessed  One  said  :  "  There  are  two  occasions 
on  which  a  Tathagata's  appearance  becomes  clear  and 
exceeding  bright.  In  the  night,  Ananda,  in  which  a 
Tathagata  attains  to  the  supreme  and  perfect  insight, 
and  in  the  night  in  which  he  passes  finally  away  in 
that  utter  passing  away  which  leaves  nothing  whatever 
of  his  earthly  existence  to  remain."  '^ 

And  the  Blessed  One  addressed  the  venerable 
Ananda,  and  said:  **Now  it  may  happen,  Ananda, 
that  some  one  should  stir  up  remorse  in  Chunda,  the 
smith,  by  saying  :  *  It  is  evil  to  thee,  Chunda,  and  loss 
to  thee,  that  the  Tathagata  died,  having  eaten  his  last 
meal  from  thy  provision. '  Any  such  remorse,  Ananda, 
in  Chunda,  the  smith,  should  be  checked  by  saying  : 
*  It  is  good  to  thee,  Chunda,  and  gain  to  thee,  that  the 
Tathagata  died,  having  eaten  his  last  meal  from  thy 
provision.  From  the  very  mouth  of  the  Blessed  One, 
O  Chunda,  have  I  heard,  from  his  own  mouth  have  I 
received  this  saying,  *' These  two  offerings  of  food  are 


THE  LAST  DAYS.  21 5 

of  equal  fruit  and  of  much  greater  profit  than  any 
other  :  the  offerings  of  food  which  a  Tathagata  accepts 
when  he  has  attained  perfect  enlightenment  and  when 
he  passes  away  by  the  utter  passing  away  in  which 
nothing  whatever  of  his  earthly  existence  remains  be- 
hind— these  two  offerings  of  food  are  of  equal  fruit 
and  of  equal  profit,  and  of  much  greater  fruit  and  much 
greater  profit  than  any  other.  There  has  been  laid  up 
by  Chunda,  the  smith,  a  karma  redounding  to  length 
of  life,  redounding  to  good  birth,  redounding  to  good 
fortune,  redounding  to  good  fame,  redounding  to  the 
inheritance  of  heaven  and  of  great  power.'"  In  this 
way,  Ananda,  should  be  checked  any  remorse  in 
Chunda,  the  smith."  ** 

Then  the  Blessed  One,  perceiving  that  death  was 
near,  uttered  these  words  :  *'  He  who  gives  away  shall 
have  real  gain.  He  who  subdues  himself  shall  be  free 
of  passions.  The  righteous  man  casts  off  sin  ;  and  by 
rooting  out  lust,  bitterness,  and  illusion,  do  we  reach 
Nirvana.'"  » 

XCVI.     MAITREYA. 

The  Blessed  One  proceeded  with  a  great  company 
of  the  brethren  to  the  shala  grove  of  the  M alias,  the 
Upavartana  of  Kushinagara  on  the  further  side  of  the 
river  Hiranyavati,  and  when  he  had  arrived  he  ad- 
dressed the  venerable  Ananda,  and  said  :  **  Make  ready 
for  me,  I  pray  you,  Ananda,  the  couch  with  its  head  to 
the  north,  between  the  twin  shala  trees.  I  am  weary, 
Ananda,  and  wish  to  lie  down.'*  ^ 

**  Be  it  so.  Lord  !  '*  said  the  venerable  Ananda,  and 
he  spread  a  couch  with  its  head  to  the  north,  between 
the  twin  shala  trees.  And  the  Blessed  One  laid  him- 
self down,  and  he  was  mindful  and  self-possessed.      ^ 


21 6  THE  GOSPEL  OF  BUDDHA. 

Now,  at  that  time  the  twin  shala  trees  were  full  of 
bloom  with  flowers  out  of  season  ;  and  heavenly  songs 
came  wafted  from  the  skies,  out  of  reverence  for  the 
successor  of  the  Buddhas  of  old.  And  Ananda  was 
filled  with  wonder  that  the  Blessed  One  was  thus  hon- 
ored. But  the  Blessed  One  said:  *'Not  by  such 
events,  Ananda,  is  the  Tathagata  rightly  honored,  held 
sacred,  or  revered.  But  the  brother  or  the  sister,  the 
devout  man  or  the  devout  woman,  who  continually 
fulfils  all  the  greater  and  the  lesser  duties,  walking  ac- 
cording to  the  precepts,  it  is  they  who  rightly  honor, 
hold  sacred,  and  revere  the  Tathagata  with  the  worth- 
iest homage.  Therefore,  O  Ananda,  be  ye  constant  in 
the  fulfilment  of  the  greater  and  of  the  lesser  duties, 
and  walk  according  to  the  precepts;  thus,  Ananda, 
will  ye  honor  the  Master."  ^ 

Then  the  venerable  Ananda  went  into  the  vihara, 
and  stood  leaning  against  the  lintel  of  the  door, 
weeping  at  the  thought :  <*  Alas  !  I  remain  still  but  a 
learner,  one  who  has  yet  to  work  out  his  own  perfec- 
tion. And  the  Master  is  about  to  pass  away  from  me — 
he  who  is  so  kind  !  "  * 

Now,  the  Blessed  One  called  the  brethren,  and 
said  :  ''Where,  O  brethren,  is  Ananda?"  * 

And  one  of  the  brethren  went  and  called  Ananda. 
And  Ananda  came  and  said  to  the  Blessed  One : 
''Deep  darkness  reigned  for  want  of  wisdom;  the 
world  of  sentient  creatures  was  groping  for  want  of 
light ;  then  the  Tathagata  lit  up  the  lamp  of  wisdom, 
and  now  it  will  be  extinguished  again,  ere  he  has 
brought  it  out."  ^ 

And  the  Blessed  One  said  to  the  venerable  Ananda, 
as  he  sat  there  by  his  side  :  ' 

"Enough,  Ananda!  Do  not  let  yourself  be  troubled; 


THE  LAST  DAYS.  2I7 

do  not  weep  !  Have  I  not  already,  on  former  occasions, 
told  you  that  it  is  in  the  very  nature  of  all  tnings  most 
near  and  dear  unto  us  that  we  must  separate  from  them 
and  leave  them  ?  ^ 

**  The  foolish  man  conceives  the  idea  of  'self,'  the 
wise  man  sees  there  is  no  ground  on  which  to  build 
the  idea  of  'self,*  thus  he  has  a  right  conception  of 
the  world  and  well  concludes  that  all  compounds 
amassed  by  sorrow  will  be  dissolved  again,  but  the 
truth  will  remain.  ^ 

**Why  should  I  preserve  this  body  of  flesh,  when 
the  body  of  the  excellent  law  will  endure?  I  am  re- 
solved ;  having  accomplished  my  purpose  and  attended 
to  the  work  set  me,  I  look  for  rest !  This  is  the  one 
thing  needed.  ^ 

**For  a  long  time,  Ananda,  have  you  been  very 
near  to  me  by  thoughts  and  acts  of  such  love  as  never 
varies  and  is  beyond  all  measure.  You  have  done 
well,  Ananda  !  Be  earnest  in  effort  and  you  too  shall 
soon  be  free  from  the  great  evils,  from  sensuality,  from 
selfishness,  from  delusion,  and  from  ignorance  ! "       ^^ 

And  Ananda,  suppressing  his  tears,  said  to  the 
Blessed  One:  **Who  shall  teach  us  when  thou  art 
gone?"  12 

And  the  Blessed  One  replied  :  **I  am  not  the  first 
Buddha  who  came  upon  earth,  nor  shall  I  be  the  last. 
I  came  to  teach  you  the  truth,  and  I  have  founded  on 
earth  the  kingdom  of  truth.  Gautama  Siddhartha  will 
die,  but  Buddha  will  live,  for  Buddha  is  the  truth,  and 
the  truth  cannot  die.  He  who  believes  in  the  truth 
and  lives  it,  is  my  disciple,  and  I  shall  teach  him.     ^ 

The  religion  which  I  have  preached  to  you  will 
flourish  so  long  as  my  disciples  cling  to  the  truth  and 
lead  a  life  of  purity.   But  when  clouds  of  error  darken 


2l8  THE  GOSPEL  OF  BUDDHA. 

the  light,  the  religion  of  the  Tathagata  will  last  only 
for  about  five  hundred  years.  Then  in  due  time  an- 
other Buddha  will  arise,  and  he  will  reveal  to  you  the 
selfsame  eternal  truth  which  I  have  taught  you."  " 
Ananda  said  :   "  How  shall  we  know  him?  "  " 

The  Blessed  One  said  :  *'  He  will  be  known  as  Mai- 
treya,  which  means  'he  whose  name  is  kindness.'  "  i® 

XCVII.     BUDDHA'S  FINAL  ENTERING  INTO  NIRVANA. 

Then  the  Mallas,  with  their  young  men  and  maid- 
ens and  their  wives,  being  grieved,  and  sad,  and 
afflicted  at  heart,  went  to  the  Upavartana,  the  shala 
grove  of  the  Mallas,  and  wanted  to  see  the  Blessed 
One,  in  order  to  partake  of  the  bliss  that  devolves 
upon  those  who  are  in  the  presence  of  the  Holy  One.   ^ 

And  the  Blessed  One  addressed  them  and  said  :    ^ 

"Seeking  the  way,  you  must  exert  yourselves  and 
strive  with  diligence.  It  is  not  enough  to  have  seen 
me  !  Walk  as  I  have  commanded  you ;  free  yourselves 
from  the  tangled  net  of  sorrow.  Walk  in  the  path  with 
steadfast  aim.  • 

*'A  sick  man  may  be  cured  by  the  healing  power 
of  medicine  and  will  be  rid  of  all  his  ailments  without 
beholding  the  physician.  * 

"  He  who  does  not  do  what  I  command  sees  me  in 
vain.  This  brings  no  profit.  Whilst  he  who  lives  far 
off  from  where  I  am  and  yet  walks  righteously  is  ever 
near  me.  * 

**A  man  may  dwell  beside  me,  and  yet,  being  dis- 
obedient, be  far  away  from  me.  Yet  he  who  obeys 
the  dharma  will  always  enjoy  the  bliss  of  the  Tatha- 
gata's  presence."  • 

Then  the  mendicant  Subhadra  went  to  the  shala 


THE  LAST  DAYS.  2ig 

grove  of  the  M  alias  and  said  to  the  venerable  Ananda : 
**I  have  heard  from  fellow  mendicants  of  mine,  who 
were  deep  stricken  in  years  and  teachers  of  great  ex- 
perience :  *  Sometimes  and  full  seldom  do  Tathagatas 
appear  in  the  world,  the  holy  Buddhas.'  Now  it  is 
said  that  to-day  in  the  last  watch  of  the  night,  the  final 
passing  away  of  the  shramana  Gautama  will  take  place. 
My  mind  is  full  of  uncertainty,  yet  have  I  faith  in  the 
shramana  Gautama  and  trust  he  will  be  able  so  to  pre- 
sent the  truth  that  I  may  get  rid  of  my  doubts.  O  that 
I  might  be  allowed  to  see  the  shramana  Gautama  ! "  ^ 

When  he  had  thus  spoken  the  venerable  Ananda 
said  to  the  mendicant  Subhadra ;  **  Enough  !  friend 
Subhadra.  Trouble  not  the  Tathagata.  The  Blessed 
One  is  weary."  ^ 

Now  the  Blessed  One  overheard  this  conversation 
of  the  venerable  Ananda  with  the  mendicant  Subha- 
dra. And  the  Blessed  One  called  the  venerable  Ananda, 
and  said  :  **Ananda  !  Do  not  keep  out  Subhadra.  Su- 
bhadra may  be  allowed  to  see  the  Tathagata.  What- 
ever Subhadra  will  ask  of  me,  he  will  ask  from  a  desire 
of  knowledge,  and  not  to  annoy  me,  and  whatever  I 
may  say  in  answer  to  his  questions,  that  he  will  quickly 
understand."  ^ 

Then  the  venerable  Ananda  said  to  Subhadra  the 
mendicant :  **  Step  in,  friend  Subhadra;  for  the  Bles- 
sed One  gives  you  leave. "  ^^ 

When  the  Blessed  One  had  instructed  Subhadra, 
and  aroused  and  gladdened  him  with  words  of  wisdom 
and  comfort,  Subhadra  said  to  the  Blessed  One  :        ^^ 

*'  Glorious  Lord,  glorious  Lord  !  Most  excellent 
are  the  words  of  thy  mouth,  most  excellent !  They  set 
up  that  which  has  been  overturned,  they  reveal  that 
which  has  been  hidden.  They  point  out  the  right  road 


220  THE  GOSPEL  OF  BUDDHA. 

to  the  wanderer  who  has  gone  astray.  They  bring  a 
lamp  into  the  darkness  so  that  those  who  have  eyes  to 
see  can  see.  Thus,  Lord,  the  truth  has  been  made 
known  to  me  by  the  Blessed  One  and  I  take  my  refuge 
in  the  Blessed  One,  in  the  Truth,  and  in  the  Order. 
May  the  Blessed  One  accept  me  as  a  disciple  and  true 
believer,  from  this  day  forth  as  long  as  life  endures."^ 

And  Subhadra,  the  mendicant,  said  to  the  vener- 
able Ananda  :  **  Great  is  your  gain,  friend  Ananda, 
great  is  your  good  fortune,  that  for  so  many  years  you 
have  been  sprinkled  with  the  sprinkling  of  discipleship 
in  this  brotherhood  at  the  hands  of  the  Master  him- 
self ! "  » 

Now  the  Blessed  One  addressed  the  venerable 
Ananda,  and  said  :  **  It  may  be,  Ananda,  that  in  some 
of  you  the  thought  may  arise,  *  The  word  of  the  Master 
is  ended,  we  have  no  teacher  more  !  *  But  it  is  not 
thus,  Ananda,  that  you  should  regard  it.  It  is  true 
that  no  more  shall  I  receive  a  body,  for  all  future  sor- 
row is  now  forever  passed  away.  But  while  Gautama 
Siddhartha  is  gone,  Buddha  remains.  The  truth  and 
the  rules  of  the  order  which  I  have  set  forth  and 
laid  down  for  you  all,  let  them,  after  I  am  gone,  be  a 
teacher  unto  you.  When  I  am  gone,  Ananda,  let  the 
order,  if  it  should  so  wish,  abolish  all  the  lesser  and 
minor  precepts. "  " 

Then  the  Blessed  One  addressed  the  brethren,  and 
said  :  **  There  may  be  some  doubt  or  misgiving  in  the 
mind  of  a  brother  as  to  the  Buddha,  or  the  truth,  or 
the  path.  Do  not  have  to  reproach  yourselves  after- 
wards with  the  thought,  *  We  did  not  inquire  of  the 
Blessed  One  when  we  were  face  to  face  with  him.' 
Therefore  inquire  now,  O  brethren,  inquire  freely.'*  ^ 

And  the  brethren  rejnained  sileut.  ^ 


THE  LAST  DAYS.  221 

Then  the  venerable  Ananda  said  to  the  Blessed 
One  :  < '  Verily,  I  believe  that  in  this  whole  assembly 
of  the  brethren  there  is  not  one  brother  who  has  any 
doubt  or  misgiving  as  to  the  Buddha,  or  the  truth,  or 
the  path  !  "  " 

Said  the  Blessed  One :  "  It  is  out  of  the  fullness  of 
faith  that  thou  hast  spoken,  Ananda  !  But,  Ananda, 
the  Tathagata  knows  for  certain  that  in  this  whole  as- 
sembly of  the  brethren  there  is  not  one  brother  who 
has  any  doubt  or  misgiving  as  to  the  Buddha,  or  the 
truth,  or  the  path  !  For  even  the  most  backward, 
Ananda,  of  all  these  brethren  has  become  converted, 
and  is  assured  of  final  salvation."  ^^ 

Then  the  Blessed  One  addressed  the  brethren  and 
said  :  *'  If  ye  now  know  the  dharma,  the  cause  of  all 
suffering,  and  the  path  of  salvation,  O  disciples,  will 
ye  then  say:  *  We  respect  the  Master,  and  out  of  rev- 
erence for  the  Master  do  we  thus  speak  ! '  '*  ^ 

The  brethren  replied:  <*That  we  shall  not,  O 
Lord."  ^ 

And  the  Holy  One  continued  :  ^ 

*  *  Of  those  beings  who  live  in  ignorance,  shut  up  and 
confined,  as  it  were,  in  an  egg,  I  have  first  broken  the 
egg-shell  of  ignorance  and  alone  in  the  universe  ob- 
tained the  most  exalted,  universal  Buddhahood.  Thus, 
O  disciples,  I  am  the  eldest,  the  noblest  of  beings.      ^ 

**But  what  ye  speak,  O  disciples,  is  it  not  even 
that  which  ye  have  yourselves  known,  yourselves  seen, 
yourselves  realised  ?  "  23 

Ananda  and  the  brethren  said  :   *'It  is,  O  Lord."  ^ 

Once  more  the  Blessed  One  began  to  speak  :  **  Be- 
hold now,  brethren,"  said  he,  **I  exhort  you,  saying, 
*  Decay  is  inherent  in  all  component  things,  but  the 
truth  will  remain  forever  ! '     Work  out  your  salvation 


222  THE  GOSPEL  OF  BUDDHA. 

with  diligence  !  "  This  was  the  last  word  of  the  Ta« 
th^gata.  Then  the  Tathagata  fell  into  a  deep  medita- 
tion, and  having  passed  through  the  four  dhyanas, 
entered  Nirvana.  ^6 

When  the  Blessed  One  entered  Nirvana  there 
arose,  at  his  passing  out  of  existence,  a  mighty  earth- 
quake, terrible  and  awe-inspiring :  and  the  thunders 
of  heaven  burst  forth,  and  of  those  of  the  brethren 
who  were  not  yet  free  from  passions  some  stretched 
out  their  arms  and  wept,  and  some  fell  headlong  on 
the  ground,  in  anguish  at  the  thought :  **  Too  soon  has 
the  Blessed  One  died  !  Too  soon  has  the  Happy  One 
passed  away  from  existence  !  Too  soon  has  the  Light 
of  the  world  gone  out !  '*  ^e 

Then  the  veneraEle  Anuruddha  exhorted  the  breth- 
ren and  said:  *' Enough,  my  brethren!  Weep  not, 
neither  lament  !  Has  not  the  Blessed  One  formerly  de- 
clared this  to  us,  that  it  is  in  the  very  nature  of  all  things 
near  and  dear  unto  us,  that  we  must  separate  from 
them  and  leave  them,  since  everything  that  is  bom, 
brought  into  being,  and  organised,  contains  within 
itself  the  inherent  necessity  of  dissolution  ?  How  then 
can  it  be  possible  that  the  body  of  the  Tathagata 
should  not  be  dissolved?  No  such  condition  can  exist ! 
Those  who  are  free  from  passion  will  bear  the  loss^ 
calm  and  self-possessed,  mindful  of  the  truth  he  has 
taught  us."  27 

And  the  venerable  Anuruddha  and  the  venerable 
Ananda  spent  the  rest  of  the  night  in  religious  dis- 
course. ^ 

Then  the  venerable  Anuruddha  said  to  the  vener- 
able Ananda  :  **  Go  now,  brother  Ananda,  and  inform 
the  Mallas  of  Kushinagara  saying,  *  The  Blessed  One 


THE  LAST  DAYS.  223 

has  passed  away  :  do,  then,  whatsoever  seemeth  to  you 
fit ! ' "  29 

And  when  the  Mallas  had  heard  this  sa5ang  they 
were  grieved,  and  sad,  and  afflicted  at  heart.  ^ 

Then  the  Mallas  of  Kushinagara  gave  orders  to  their 
attendants,  saying,  **  Gather  together  perfumes  and 
garlands,  and  all  the  music  in  Kushinagara  ! "  And  the 
Mallas  of  Kushinagara  took  the  perfumes  and  gar- 
lands, and  all  the  musical  instruments,  and  five  hun- 
dred garments,  and  went  to  the  shala  grove  where  the 
body  of  the  Blessed  One  lay.  There  they  passed  the 
day  in  paying  honor  and  reverence  to  the  remains  of 
the  Blessed  One,  with  dancing,  and  hymns,  and  music, 
and  with  garlands  and  perfumes,  and  in  making  can- 
opies of  their  garments,  and  preparing  decorative 
wreaths  to  hang  thereon.  And  they  burned  the  re- 
mains of  the  Blessed  One  as  they  would  do  to  the  body 
of  a  king  of  kings.  ^^ 

When  the  funeral  pyre  was  lit,  the  sun  and  moon 
withdrew  their  shining,  the  peaceful  streams  on  every 
side  were  torrent-swollen,  the  earth  quaked,  and  the 
sturdy  forests  shook  like  aspen  leaves,  whilst  flowers 
and  leaves  untimely  fell  to  the  ground,  like  scattered 
rain,  so  that  all  Kushinagara  became  strewn  knee-deep 
with  mandara  flowers  raining  down  from  heaven.       ^ 

When  the  burning  ceremonies  were  over,  Deva- 
putra  said  to  the  multitudes  that  were  assembled  round 
the  pyre :  ^ 

**  Behold,  O  brethren,  the  earthly  remains  of  the 
Blessed  One  have  been  dissolved,  but  the  truth  which 
he  has  taught  us  lives  in  our  minds  and  cleanses  us 
from  all  sin.  '* 

'*  Let  us,  then,  go  out  into  the  world,  as  compassion- 
ate and  merciful  as  our  great  master,  and  preach  to  all 


224  THE  GOSPEL  OF  BUDDHA. 

living  beings  the  four  noble  truths  and  the  eightfold 
path  of  righteousness,  so  that.all  mankind  may  attain 
to  a  final  salvation,  taking  refuge  in  the  Buddha,  the 
Dharma,  and  the  Sangha.'*  ^^ 

And  when  the  Blessed  One  had  entered  into  Nir- 
vana, and  the  Mallas  had  burned  the  body  with  such 
ceremonies  as  would  indicate  that  he  was  the  great 
king  of  kings,  ambassadors  came  from  all  the  empires 
that  at  the  time  had  embraced  his  doctrine,  to  claim  a 
share  of  the  relics  ;  and  the  relics  were  divided  into 
eight  parts  and  eight  dagobas  were  erected  for  their 
preservation.  One  dagoba  was  erected  by  the  Mallas 
and  seven  others  by  the  seven  kings  of  those  countries, 
the  people  of  which  had  taken  refuge  in  Buddha.       ^ 


CONCLUSION. 


XCVIII.  THE  THREE  PERSONALITIES  OF  BUDDHA. 

WHEN  the  Blessed  One  had  passed  away  into  Nir- 
vana, the  disciples  came  together  and  consulted 
what  to  do  in  order  to  keep  the  dharma  pure  and  uncor- 
rupted  by  heresies.  * 

And  Upali  rose,  saying :  • 

"Our  great  Master  used  to  say  to  the  brethren :  'O 
bhikshus  !  after  my  Nirvana  you  must  reverence  and 
obey  the  law.  Regard  the  law  as  your  master.  The 
law  is  like  unto  a  light  that  shines  in  the  darkness, 
pointing  out  the  way;  it  is  also  like  unto  a  precious 
jewel  to  gain  which  you  must  shun  no  trouble,  and  be 
ready  to  bring  any  sacrifice,  even,  should  it  be  needed, 
your  own  lives.  Obey  the  dharma  which  I  have  re- 
vealed to  you  ;  follow  it  carefully  and  regard  it  in  no 
way  different  from  myself. '  ^ 

**  Such  were  the  words  of  the  Blessed  One.  * 

**The  law,  accordingly,  which  Buddha  has  left  us 
as  a  precious  inheritance  has  now  become  the  visible 
body  of  the  Tathagata.  Let  us,  therefore,  revere  it 
and  keep  it  sacred.  For  what  is  the  use  of  erecting 
dagobas  for  relics,  if  we  neglect  the  spirit  of  the  Mas- 
ter's teachings."  • 
And  Anuruddha  arose  and  said :                               * 


S26  THE  GOSPEL  OF  BUDDHA. 

*'Let  US  bear  in  mind,  O  brethren,  that  Gautama 
Siddhartha  was  the  visible  appearance  of  the  truth  it- 
self. He  was  the  Holy  One  and  the  Perfect  One  and 
the  Blessed  One,  because  the  eternal  truth  had  taken 
abode  in  his  body.  The  great  Shakyamuni  is  the  bodily 
incarnation  of  the  truth,  and  he  has  revealed  the  truth 
to  us.  7 

**The  Tathagata  taught  us  that  the  truth  existed 
before  he  was  born  into  this  world,  and  will  exist  after 
he  has  entered  into  the  bliss  of  Nirvana.  ^ 

'*The  Tathagata  said:  » 

**  *The  Blessed  One  is  the  truth  ;  and  as  such  he 
is  omnipresent  and  eternal,  endowed  with  excellencies 
innumerable,  above  all  human  nature,  and  ineffable  in 
his  holiness.  *  ^^ 

**Now,  let  us  bear  in  mind  that  not  this  or  that  law 
which  he  has  given  us  in  the  dharma  is  Buddha,  but 
the  truth,  the  truth  which  is  eternal,  omnipresent,  im- 
mutable, and  most  excellent.  ^ 

'*  Many  laws  of  the  dharma  are  temporary  and  were 
prescribed  because  they  suited  the  occasion  and  were 
needed  for  some  transient  emergency.  The  truth,  how- 
ever, is  not  temporary.  ^^ 

**The  truth  is  not  arbitrary  or  a  matter  of  opinion, 
•"ut  can  be  investigated,  and  he  who  earnestly, searches 
for  the  truth  will  find  it.  ^^ 

**The  truth  is  hidden  to  the  blind,  but  he  who  has 
the  mental  eye  sees  the  truth.  The  truth  is  Buddha's 
essence,  and  the  truth  will  remain  the  ultimate  stan- 
dard by  which  we  can  discern  false  and  true  doc- 
trines. ^* 

**  Let  us,  then,  revere  the  truth  ;  let  us  inquire  into 
the  truth  and  state  it,  and  let  us  obey  the  truth.     For 


CONCLUSION.  227 

the  truth  is  Buddha  our  Master,  our  Teacher,  our 
Lord."  ^ 

And  Kashyapa  rose  and  said :  i« 

"  Truly  you  have  spoken  well,  O  brethren.  Neither 
is  there  any  conflict  of  opinion  on  the  meaning  of  our 
religion.  For  the  Blessed  One  possesses  three  per- 
sonalities, and  every  one  of  them  is  of  equal  impor- 
tance to  us.  " 

**  There  is  the  Dharma  Kaya.  There  is  the  Nir- 
mana  Kaya.     There  is  the  Sambhoga  Kaya.  ^^ 

'*  Buddha  is  the  all-excellent  truth,  eternal,  omni- 
present, and  immutable.  This  is  the  Sambhoga  Kaya 
which  is  in  a  state  of  perfect  bliss.  ^^ 

*' Buddha  is  the  all-loving  teacher  assuming  the 
shape  of  the  beings  whom  he  teaches..  This  is  the 
Nirmana  Kaya,  his  apparitional  body.  20 

**  Buddha  is  the  all-blessed  dispensation  of  reli- 
gion. He  is  the  spirit  of  the  Sangha  and  the  meaning 
of  the  commands  which  he  has  left  us  in  his  sacred 
word,  the  dharma.  This  is  the  Dharma  Kaya,  the 
body  of  the  most  excellent  law.  21 

''If  Buddha  had  not  appeared  to  us  as  Gautama 
Shakyamuni,  how  could  we  have  the  sacred  traditions 
of  his  doctrine?  And  if  the  generations  to  come  did  not 
have  the  sacred  traditions  preserved  in  the  Sangha, 
how  could  they  know  anything  of  the  great  Shakya- 
muni? And  neither  we  nor  others  would  know  anything 
about  the  most  excellent  truth  which  is  eternal,  omni- 
present,, and  immutable.  22 

''Let  us  then  keep  sacred  and  revere  the  tradi- 
tions ;  let  us  keep  sacred  the  memory  of  Gautama 
Shakyamuni,  so  that  both  may  serve  us  to  find  the 
truth ;  for  he  whose  spiritual  eye  is  open  will  discover 
it,  and  it  is  the  same  to  every  one  who  possesses  the 


228  THE  GOSPEL  OF  BUDDHA. 

comprehension  of  a  Buddha  to  recognise  it  and  to  ex- 
pound it."  28 
Then  the  brethren  decided  to  convene  a  synod  in 
Rajagriha  in  order  to  lay  down  the  pure  doctrines  of 
the  Blessed  One,  to  collect  and  collate  the  sacred 
writings,  and  establish  a  canon  which  should  serve  as 
a  source  of  instruction  for  future  generations.  ^ 

XCIX.  THE  PURPOSE  OF  BEING. 

Eternal  verities  dominate  the  formation  of  worlds 
and  constitute  the  cosmic  order  of  natural  laws.  But 
when,  through  the  conflicting  motion  of  masses,  the 
universe  was  illumined  with  blazing  fire,  there  was  no 
eye  to  see  the  light,  no  ear  to  listen  to  reason's  teach- 
ings, no  mind  to  perceive  the  significance  of  being ; 
and  in  the  immeasurable  spaces  of  existence  no  place 
was  found  where  the  truth  could  abide  in  all  its  glory.  ^ 

In  the  due  course  of  evolution  sentiency  appeared 
and  sense-perception  arose.  There  was  a  new  realm 
of  soul-life,  full  of  yearning,  with  powerful  passions 
and  of  unconquerable  energy.  And  the  world  split  in 
twain :  there  were  pleasures  and  pains,  self  and  not- 
self,  friends  and  foes,  hatred  and  love.  The  truth 
vibrated  through  the  world  of  sentiency,  but  in  all  its 
infinite  potentialities  no  place  could  be  found  where 
the  truth  could  abide  in  all  its  glory.  ^ 

And  reason  came  forth  in  the  struggle  for  life. 
Reason  began  to  guide  the  instinct  of  self,  and  reason 
took  the  sceptre  of  the  creation  and  overcame  the 
strength  of  the  brutes  and  the  power  of  the  elements. 
Yet  reason  seemed  to  add  new  fuel  to  the  flame  of  ha- 
tred, increasing  the  turmoil  of  conflicting  passions; 
and  brothers  slew  their  brothers  for  the  sake  of  satis- 


CONCLUSION.  229 

fying  the  lust  of  a  fleeting  moment.  And  the  truth 
repaired  to  the  domains  of  reason,  but  in  all  its  recesses 
no  place  was  found  where  the  truth  could  abide  in  all 
its  glory.  ^ 

Now  reason,  as  the  helpmate  of  self,  implicated  all 
living  beings  more  and  more  in  the  meshes  of  lust, 
hatred,  and  envy,  and  from  lust,  hatred,  and  envy  the 
evils  of  sin  originated.  Men  broke  down  under  the 
burdens  of  life,  until  the  saviour  appeared,  the  great 
Buddha,  the  Holy  Teacher  of  men  and  gods.  * 

And  Buddha  taught  men  the  right  use  of  sentiency, 
and  the  right  application  of  reason  ;  and  he  taught 
men  to  see  things  as  they  are,  without  illusions,  and 
they  learned  to  act  according  to  truth.  He  taught 
righteousness  and  thus  changed  rational  creatures  into 
humane  beings,  just,  kind-hearted,  and  faithful.  And 
now  at  last  a  place  was  found  where  the  truth  might 
abide  in  all  its  glory,  and  this  place  is  the  soul  of  man- 
kind. « 

Buddha,  O  Blessed  One,  O  Holy  One,  O  Perfect 
One,  thou  hast  revealed  the  truth,  and  the  truth  has 
appeared  upon  earth  and  the  kingdom  of  truth  has 
been  founded.  ^ 

There  is  no  room  for  truth  in  space,  infinite  though 
it  be.  ^ 

There  is  no  room  for  truth  in  sentiency,  neither  in 
its  pleasures  nor  in  its  pains ;  sentiency  is  the  first 
footstep  of  truth,  but  there  is  no  room  in  it  for  the 
truth,  though  it  may  beam  with  the  blazing  glow  of 
beauty  and  life.  ^ 

Neither  is  there  any  room  for  truth  in  rationality. 
Rationality  is  a  two-edged  sword  and  serves  the  pur- 
pose of  love  equally  as  well  as  the  purpose  of  hatred. 
Rationality  is  the  platform  on  which  the  truth  stand- 


230  THE  GOSPEL  OF  BUDDHA. 

eth.  No  truth  is  attainable  without  reason.  Never- 
theless, in  mere  rationality  there  is  no  room  for  truth, 
though  it  be  the  instrument  that  masters  the  things  of 
the  world.  ^ 

The  throne  of  truth  is  righteousness ;  and  love  and 
justice  and  good-will  are  its  ornaments.  ^^ 

Righteousness  is  the  place  in  which  truth  dwells, 
and  here  in  the  souls  of  mankind  aspiring  after  the 
realisation  of  righteousness,  there  is  ample  space  for  a 
rich  and  ever  richer  revelation  of  the  truth.  ^^ 

This  is  the  Gospel  of  the  Blessed  One.  This  is  the 
revelation  of  the  Enlightened  One.  This  is  the  bequest 
of  the  Holy  One.  12 

Those  who  accept  the  truth  and  have  faith  in  the 
truth,  take  refuge  in  the  Buddha,  the  Dharma,  and  the 
Sangha.  ^^ 

Receive  us,  O  Buddha,  as  thy  disciples  from  this 
day  hence,  so  long  as  our  life  lasts.  ^* 

Comfort,  O  holy  Teacher,  compassionate  and  all- 
loving,  the  afflicted  and  the  sorrow-laden,  illumine 
those  who  go  astray,  and  let  us  all  gain  more  and 
more  in  comprehension  and  in  holiness.  ^^ 

The  truth  is  the  end  and  aim  of  all  existence,  and 
the  worlds  originate  so  that  the  truth  may  come  and 
dwell  therein.  ^^ 

Those  who  fail  to  aspire  for  the  truth  have  missed 
the  purpose  of  life.  " 

Blessed  is  he  who  rests  in  the  truth,  for  all  things 
will  pass  away,  but  the  truth  abideth  forever.  ^ 

The  world  is  built  for  the  truth,  but  false  combina- 
tions of  thought  misrepresent  the  true  state  of  things 
and  bring  forth  errors.  ^ 

Errors  can  be  fashioned  as  it  pleases  those  who 
cherish  them ;    therefore  they  are  pleasant  to  look 


CONCLUSION.  231 

Upon,  but  they  are  unstable  and  contain  the  seeds  of 
dissolution.  ^ 

Truth  cannot  be  fashioned.  Truth  is  one  and  the 
same  ;  it  is  immutable.  * 

Truth  is  above  the  power  of  death,  it  is  omni- 
present, eternal,  and  most  glorious.  * 

Illusions,  errors,  and  lies  are  the  daughters  of  Mara, 
and  great  power  is  given  unto  them  to  seduce  the 
minds  of  men  and  lead  them  astray  upon  the  path  of 
sin.  28 

The  nature  of  delusions,  errors,  and  lies  is  death ; 
and  sin  is  the  way  to  perdition.  ** 

Delusions,  errors,  and  lies  are  like  huge,  gaudy 
vessels,  the  rafters  of  which  are  rotten  and  worm- 
eaten,  and  those  who  embark  in  them  are  fated  to  be 
shipwrecked.  ^ 

There  are  many  who  say  :  '*Come  error,  be  thou 
my  guide,"  and  when  they  are  caught  in  the  meshes  of 
selfishness,  lust,  and  evil  desires,  misery  is  begot.      ^ 

Yet  does  all  life  yearn  for  the  truth  and  the  truth 
only  can  cure  our  diseases  and  give  peace  to  our  un- 
rest. ^ 

Truth  is  the  essence  of  life,  for  truth  endureth  be- 
yond the  death  of  the  body.  Truth  is  eternal  and  will 
still  remain  even  though  heaven  and  earth  shall  pass 
away.  ^ 

There  are  not  many  different  truths  in  the  world, 
for  truth  is  one  and  the  same  at  all  times  and  in  every 
place.  ^ 

Truth  teaches  us  the  noble  eightfold  path  of  right- 
eousness, and  it  is  a  straight  path  easily  found  by  the 
truth  loving.     Happy  are  those  who  walk  in  it.  ^^ 


233  THE  GOSPEL  OF  BUDDHA. 


C.  THE  PRAISE  OF  ALL  THE  BUDDHAS. 

All  the  Buddhas  are  wonderful  and  glorious. 

There  is  not  their  equal  upon  earth. 

They  reveal  to  us  the  path  of  life. 

And  we  hail  their  appearance  with  pious  reverence.    ' 

All  the  Buddhas  teach  the  same  truth. 

The  Truth  points  out  the  way  to  those  who  have  gone 

wrong. 
The  Truth  is  our  hope  and  comfort. 
We  gratefully  accept  its  illimitable  light.  • 

All  the  Buddhas  are  one  in  essence, 
Which  is  omnipresent  in  all  modes  of  being, 
Sanctifying  the  bonds  that  tie  all  souls  together, 
And  we  rest  in  its  bliss  as  our  final  refuge.  ^ 


TABLE  OF  REFERENCE. 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

I-III 

EA 
(LV 1 

Descent  from 

Klopstock's  Messias 
Gesang  I. 

heaven  omitted 

[rGya,  iii-v J 

IV 

Fo,  vv.  1-147 

IV. 

6 

BSt,p.6^.: 

JMark  vii.  32.  37 
\Matth.  xi,  5 

IV, 

9 

Fo,  vv.  22-24 

Matth.  ii.  i 

IV. 

12 

Fo^  vv.  39-40 

Luke  ii,  36 

IV. 

17 

RBi^o',  RHB^z 

Pseudo  Matth.  23 

IV. 

27 

Fo^  V.  147 

Luke  ii,  52 

Omitted 

R HB,  pp. \oi-\o%. 

Matth.  ii,  16 

V 

HM,p.is6'.RB,p. 
83;  rGyay  xii 

Fo,  vv.  152-156.... 

Luke  ii,  46-47 

V. 

9 

FOf  V.  164 

Matth.  iii,  16 

VI 

Fo,  vv.  191-322 

VI. 

19-20 

( B  St,  pp.  y^So 1 

\RB,p.23 J 

Luke  xi,  27>28 

VII 

Fo,  vv.  335-417 

VII, 

7 

B  St,  p.  5-6 

r  Matth.  xxiv,  35 

VII, 

18-19 

BSt,p.iS 

Luke  xxi,  33 
iLukexvi  17 

VIII 

Fo,  vv.  778-918 

VIII, 

15 

DF,  V.  178 

IX 

Fo,  vv.  919-1035 

K. 

6 

iW'^.i.e.  §§36-38 
\SB,  xiii,/.  100] 

234 


THE  GOSPEL  OF  BUDDHA. 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSB 

IX.  14 

<2 A' J/,//.  83-86.. 

Evolution  theory 

IX.  15 

Q  KM,  p.  Ill 

IX.  16 

QKM,p.  Ill 

X 

Fo,  w  1000-1023 

X.  n 

Fo,  V.  1024 1 

Fo,  vv.  1222-1224. .  J 

r  Luke  vii,  19 
iMatth.  ii,  3 
f  Luke  iv,  2 

XI 

Fo,  w.  1026-1 1 10.. 

\  Matth.  iv,  x-7 

[See  LXXXIX.  1-6] 

LMark  i,  13 

XII 

Fo,  1111-1199 
^QICM,p.^g 

XII,     8 

S DP,  vii  [SB,xxi, 

p.  172] 
SDF,iii  [^^,  xxj, 

p.  90] 

XII.  11-15 

^r,  i.6,  §§19-28 
Cf.  0/d,  G,  pp.  227- 

22'&,0id,E,p.211 

RhDB,pp.  106-107 

XII,  16 

BSt.pp.  103-104 
■Cf.Z> />,//.  153-154 

XII,  20 

rGva.  ^SS 

Matth.  V,  3-11 

XIII 

r  \JJfi»,    3J3 

MV,i,  ^ 

XIV 

MV,i,s 

XIV.    2 

^^.i.3.  §4 

XV 

^Fo,  vv.  1200-12 17 
\MV,i,6.%%i-9 

XVI 

{Fo,  1217-1279 
\MV,i,  6,  §§10-47 

XVI.    5 

SN,  V.  248 

XVI.    6 

RhD  B,p.  131 

XVI.     7 

SN,  7/.  241 

Matth.  XV,  10 

XVII 

MV,  i.  6.  §10-47 

XVII,  10-12 

Samyuttaka  Nikdiya, 
volume  iii,  fol.  si, 
quoted  by  Old,  G, 
l^^',Old,E,p.i'^ 

TABLE  OF  REFERENCE. 


235 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

XVIII 

(MF,  i,  7.  8.  9 1 

\Fo,  vv.  1280-1296. .  J 

John  iii,  2 

XVIII.    8 

Fo,  vv.  1 289-1 290 

XVIII,  10 

Fo,  V.  1292 
{MV,x,  II 

XIX 

L 

JLuke  ix,  1-6 
\Luke  X,  1-24 

yFo,  vv.  1 297-1 300. . 

XIX. 

QKM,p.26^ 

Q  KM,  p.  266 

Matth.  V,  16 

Matth.  vii,  6 

'Fo,  1 300-1334 
MV,  i,  20-21 

XX 

'^0.  1335-1379 
'  MV,  i,  22 

XXI 

'  SN,  V.  148.  . 

Metta   Sutra.      [An 

often  quoted  sen- 

tence. RhDB,p. 

XXI.  19-20 

109,  Hardy.  '  •  Le- 
gends and   Theo- 
ries  of    the  Bud- 
dhas,"/.  212. 

XXI,  23 

RhDB,p.62 

XXI,  28 

Fo,  V.  1733 

XXII 

[Fo,  1380-138 1 

liT/r.i.  22,  §§15-18 

XXIII 

'  Fo,  vv.  1 382-1 43 1 
MF,i.23-24,PV.p.Sg 

f  Matth.  xxi,  9 

XXIII.  3-5 

MV,i,  23,%%  13-14 

I  Mark  xi,  9 
I  John  xii,  13 

XXIV 

MKi,23%%5-7 

XXV 

Fo,  1432-1495 

XXV,  10-20 

£jL 

XXVI 

Fo,  vv.  1496-152 1 

XXVI.  4 

Fo,  1516-1517 

Acts  XX,  35 

XXVII 

(Fo,  vv.  1534-1610 
\J/M,  p.  204 

236 


THE  GOSPEL  OF  BUDDHA. 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

XXVIII 

f^il/,/.  203etseqq. 
\B  Si,  pp.  125-126 

XXIX 

\HM,  208-209 

XXX 

\Fo,  w.  1522-1533 
\              1611-1671 

XXXI 

xvii,  pp.  193-194] 

XXXII 

Fo,  vv.  1672-1673 

xxxin 

HM,  pp.  353-354 

XXXIV 

[^^^ 1 

\Fo,  w,  1 757-1 766. . 

Matth.  V,  28 

^^.A  153 i 

Fo,  w.  1762-1763. . 

Eph.  vi,  13-17 

xxxrv,  i^ii 

• 

r  Mark  ix,  47 

Fo,  w.  1763 

1  Matth.  v,  29 
I  Matth.  xviii,  9 

XXXV 

MV.vm,  15.   {SB, 
xvii,//.  21^225.] 

XXXV.  24 

(Last  part  of  the  verse.] 

Bgt,p.  211 

jLukeviii.  ii 

t  Matth.  xiu,  24-27 

XXXVI 

MV,i\ 

XXXVII 

MF,x,  I,  2§i-2and 
end  of  2  §  20 

XXXVIII 

ii/r;x,5-6:x,2§3-2o 

XXXIX 

MV,  V,  4 

XXXIX,  3 

BSt,p.  311 

XXXIX,  5 

MV,x,6,.i.    {SB. 

xvii,/.  18.] 

Matth.  V,  46-47 

XL 

{Fo,  vv.  1713-1734 
\HM,  pp.  337-340 

XL,  4 

B  St,  p.  200 

XL.7 

DP,v.22'j:  SBx,p. 

S^{ci.ChD,p.i22) 

Matth.  xi,  16,  19 

XLI 

MF,vi.29.     {SB, 
xvii,  //.  104-105] 

TABLE  OF  KEFERENCE. 


237 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

fMgifa  Sutta 

XLI.  12-13 

\  SN,  V.  148.      [cf. 
I     RhDB,p.  109] 

XLII 

RB,  pp.  6^-6g.   [cf. 
RhDB,p.  71  and 

Old,  G,  376-378]. 

fMarkiii,  14 
[Luke  ix,  2 

Bgt,  212 

r  Matth.  xiii,  3  et  seq. 
JMarkiv,  3-20 

XLIV 

TPN,  p.  i2g. 

XLV 

TPN,pp.22-2ZZXid. 
/.  25. 

'  XLVI 

^^5,4 

XLVII 

SDP,  X,  xiii,  xxvii 

XLVII,  23 

SDF,xxiy,22  [SB 
xxi,  /.  416] 

XLVIII 

DPin  SB,  X 

XLVIII.  36-37 

DP,v.  5 

Matth.  V,  44 

XLVIII,  46 

SAT,    vv.   784-785. 
885-888,  834  [SB, 

X,  149.  159.  169]  . 

Matth.  xi,  29-30 

XLVIII,  47 

DP,  z;.  275 

II  Cor.  vii,  7 

XLVIII.  55 

DP,  z/.  387 

XLIX 

SB,  XI,  pp.  157-203. 

XLIX,  17 

SB,  xi,  //.  173-174 

Matth.  XV,  14 

L 

SSP,  pp.  297-320. 
[cf.  i?Ai?^,  143I 

LI,  1-14  1 
LI.  31-35/ 

MV,  vi,   31,   f^*^, 
xvii,  pp.  108-113 

^LI.  15-30 

EA  \dL.QKM,pp, 
254-257] 

LII 

EA  [cf.  C^^/.  15 
and  also  J/Fv] 

LIII 

Compiled  from  HM 
//.280  et  seq.,  Fo 
z/z'.i682-i683,  and 

238 


THTE  GOSPEL  OF  BUDDHA. 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

LIII, 

i8-23rt 

QKM,p.  120 

LIII, 

23* 

QKM,  p.  148 

John  iii.  8 

LIII, 

26-27 

QKM,  p.  67 

LIII. 

29-32 

QKM,pp.  'ji-'j^ 

LIII, 

47 

QKM,  p.  61 

LIII, 

59 

Q  KM,  p.  83-86 

LIV. 

1-2 

Fo,  w.  1228,  1208. . 

Matth.  V,  3-1 1 

LIV, 

3 

Brakmajdla     Suita, 

LIV. 

4 

quoted  by  I^h  D, 

P99 

QKM,  /.  114 

J  John  xvi,  16 
[Matth.  xxiv.  23 

LIV. 

5 

Fo,  V.  1 23 1 

LIV. 

6-8 

^Gy^'.  /■  372 

Matth.  xi,  28 

LIV. 

9 

S  42  S,  16 

LIV. 

10 

QKM,  p.  no 

fJohn  xiv,  6 
[John  xviii,  37 

LV 

SDP,v 

LVI 

Mahd  RAhula  Suita 

LVII 

S4^S 

LVIII 

Buddhist  Catena 
SN,  pp.    58-62:/. 

25 :  /•  147 :  P-  54 
MV,   i.    3.   §4  [cf. 

LIX 

Old,E,p.T.^^-\ 
Nidhikanda     Sutta, 
quoted  by  Rh  DB, 

■    A  127  

Matth.  vi,  20 

LX. 

7-8 

RhDB,  p.  156 

LX, 

12 

Beal.    Buddhism   of 
China,  chap,  xii 

LX. 

18-23 

RhDB,  p.  170 

LX, 

27-28 

EH 

LX, 

29 

QKM,  p.  127 

LX. 

31 

RhDB,  pp.  175-176 

LX. 

33 

RhDB,  p.  173 

LXI 

MPN,   iii.  22   S^SB 

XX,  /.  48-49] 

TABLE  OF  REFERENCE. 


239 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

LXI. 

3-5 

Chullavagga  ix,  1-4 

[6"^  XX,  301-305] 

Matth.  V,  13 

LXI, 

6-9 

Sutra  Dsanglun  [cf . 
R.    Seydel   ''Das 
Ev.  V.  Jesu  in  s. 
Verh.  z.   Budd/ia- 

Sage";^jt>.iS4-i85 

Matth.  V,  1-2 

LXII 

EA 

LXIII 

SDP,  iii 

LXIV 

DDP,  V 

LXV 

SDP,  iv 

Luke  XV,  II  et  seq. 

LXVI 

B   Sty    pp.      211,      299 

[See  PT,  ii,  58] 

'                ^ 

LXVII 

B  Sty  pp.  3i5etseq. 

LXVIII 

Ch  D,  pp.  88-89 

LXVIII, 

6 

ChD 

Mark  xii,  42-44 

LXIX 

ChD,  p.  ^6 

The  Story  of  Dioge- 
nes and  his  Lan- 
tern 

LXX 

ChD,  p.  134 

LXXI 

BgP,pp.  io7etseq. 

LXXII 

ChD,  p.  Tj 

Luke  xii,  20 

LXXIII 

B  St,  p.  147 

LXXIII, 

15 

BSt 

Exodus  xvii,  6 

LXXIV 

SN,pp.  11-15  .... 

J  Matth.  xiii,  3  et  seq. 
iMarkiv,  14 

LXXV 

S  N,  pp.  20  et  seq. 

LXXVI 

^/.A205 

John  V,  5  et  seq. 

LXXVII 

HM,  pp.  317-319 

LXXVIII 
LXXIX 

1 

Jataka  Tales 

LXXX 

Bf,  pp.  146  et  seq. 

LXXXI 

Fu  -  Pen  -  Hing  -  tsi  - 
A'ing,tT. by  S.Beal 

__JUXXXI, 

7-10 

EA 

JohnJLjLetjse^ 

LXXXli 

MV,  i,  14 

LXXXIII 

ChD,  p.  130  et  seq. 

240 


THE  GOSPEL  OF  BUDDHA. 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

LXXXIII. 

5 

B  P,  p.  16 

LXXXIII, 

5.6,9 

ChD2ccidiSS 

Matth.  xxii,  30 

LXXXIV, 

I-I4 

i?/*, /•/.  98etseqq. 

Greek  versions  quot- 
ed   by  Jacob   H 
Thiesen,  L  JC  G. 

LXXXIV. 

15-28 

SB,  X,  p.  106 

LXXXV 

CAA/A  50-51.... 

Matth.  V,  25,  29 

LXXXV, 

6 

ChD 

Rom.  iii,  28 

LXXXVI 

Ch  D,  pp.  94-98 

LXXXVII 

MPN,\[SB,x\.p. 
letseqq.] 

LXXXVIII 

AfPiVjii,  4  and  pas- 
sim 

LXXXIX 

MPN,  i,  19,22 
'  MV,  vi,  28 

XC 

MPN,  i,  16 

XCI 

MPN,  ii,  9 

XCI, 

6 

MPN 

rMPN,  ii,  12-24 

I  Cor.  15,  55 

XCII 

\fo,  vv.  1749-1753; 
I     1768-1782. 

XCIII 

MPN,  ii,  27-35 

XCIV, 

1-3 

B  St,  p.%^ 

Luke  iv,  5-8  [See 
also  Matth.  iv,  1-7 
and  Mark  i,  13] 

XCIV, 

4-7 

SN,  vv.  425,  439  . . 

Luke  iv,  2-4 

XCIV, 

8 

-S"^.  ^   445 

John  iii,  46 

XCIV, 

9-22 

MPN,  iii,  43-63 

xcv 

MPN,  iv,  14-57 

xcv, 

6 

MPN,  iv,  25 

John  xix,  28 
Matth.  xvii,  2 

xcv. 

14-22 

MPN,  iv,  47-52  . . 

Mark  ix,  2 

XCVI 

MPN,  V,  1-14,  con- 
cerning Maitrfiya 

see  EH  s.v.  Rh 

John  xiv,  36 

DB,pp.  180,  200; 

Old,  G,p.  153, etc. 

TABLE  OF  REFERENCE. 


241 


THE  GOSPEL  OF 

BUDDHA 

SOURCES 

PARALLELISMS 

CHAPTER  AND  VERSE 

XCVII 

MPN,v,  52-69,  and 
vi ;  Fo,  vv.  2303- 
2310 

XCVII,  19-20 1 
XCVII.  23-24  J 

Mahatanhdsakham- 

ya-Suita,  Majjhi- 

ma  NikAya,  vol.  i, 

/.  263,  quoted  by 

Old,  G,  p.  349,  E, 

P'  325 

XCVII,  22 

Suttavibhanga,    Pd- 
rdjika  i,  //.  i,  4, 
quoted  by  Old,  G, 

P-  349»  ^./.  325. 

I  Cor.  XV,  20 

^XCVIII 

i?/^,  embodying  later 

traditions  see  ^^ 
and    almost    any 
otherwork  onBud- 

dhism 

The  Christian  Trin- 
ity dogma. 

XCIX 

EA 

c 

EA,  in  imitation  of 
a  formula  at  pres- 
ent in  use  among 
Northern       Bud- 
dhists. 

ABBREVIATIONS  IN  THE  TABLE  OF  REFERENCE. 


Bf. — Bumouf,  Introduction  kl'histoire  du  Bouddhisme  Indien,  Paris,  1844. 
Bgt. — The  Life  or  Legend  of  Gautama,  by  the  R.  Rev.  P.  Bigandet,  Second 

Edition,  Rangoon,  1886 
5P.— Buddhaghosha's  Parables.    Translated  by  T.  Rogers,  London,  1870. 
55/.— Buddhist  Birth  Stories  or  Jataka  Tales.    Translated  by  Rhys  Davids, 

London,  1880. 
CB  S.—A.  Catena  of  Buddhist  Scriptures  from  the  Chinese  by  Samuel  Beal 

London,  1871. 


242  THE  GOSPEL  OF  BUDDHA. 

Ch  A— [Chinese  Dhammapada.]    Texts  from  the  Buddhist  Canon,  commonly 

known  as  Dhammapada.  Translated  by  S.  Beal,  London  and  Boston,  1878. 
Z?/*.— The  Dhammapada.    Translated  from  PSli  by  F.  Max  Mailer,  Vol.  X, 

Part  I,  of  the  Sacred  Books  of  the  East.    Oxford,  1881. 
,£ii*— .Explanatory  AdditioiU 

^/^l— Handbook  of  Chinese  Buddhism,  by  Ernest  J.  Eitel.    London,  1888. 
/i».— The  Fo-Sho-Hing-Tsan-King.    A  Life  of  Buddha  by  A^aghosha,  trans- 
lated from  Sanskrit  into  Chinese  by  Dharmaraksha,  A.  D.  420,  and  from 

Chinese  into  English  by  Samuel  Beal.    Vol.  XIX  of  the  Sacred  Books  of 

the  East.    Oxford,  1883. 
HM.—k  Manual  of  Buddhism,  by  R.  Spence  Hardy.    Second  Edition.    Lon- 
don, 1880. 
Z  A' (7.— Die  Legende  von  KisSgotami,  by  Jakob  H.  Thiessen.    Breslau,  1880. 
L  V. — Lalita  Vistara,  translated  into  German  by  Dr.  S.  Lefmann.  Berlin,  1874. 
MPN.— The  MahSparinibbSna  Suttanta.    The  Book  of  the  Great  Decease. 

Vol.  XI  of  the  Sacred  Books  of  the  East.    Oxford,  1881. 
M  v.— The  MahSvagga.    I-IV  in  Vol.  XIII ;  V-X  in  Vol.  XVII  of  the  Sacred 

Books  of  the  East.    Oxford,  1881-1882. 
M  K— Outlines  of  the  MahSySna  as  Taught  by  Buddha,  by  S.  Kuroda.  Tokyo, 

Japan,  1893. 
Oid  C— German  Edition,  Buddha,  sein  Leben,  seine  Lehre  und  seine  Ge- 

meinde,  by  H.  Oldenberg.    Second  Edition.    Berlin,  1890. 
(?/</£.— English  translation,  Buddha,  His  Life,  His  Doctrine,  and  His  Order 

by  H.  Oldenberg.    London,  1882. 
P  y.— Pantschatantra,  translated  into  German  by  Theodor  Benfey.  Two  vols. 

Leipsic,  1859. 
Q KM.— The  Questions  of  King  Milinda,  translated  from  Pili  by  T.  W.  Rhys 

Davids,  Vol.  XXXV  of  the  Sacred  Books  of  the  East.     Oxford,  1890. 
RB.— The  Life  of  the  Buddha  from  Thibetan  Works,  translated  by  W.  W. 

Rockhill.    London,  1884. 
rGya.—vGya.  Tehee  Roll  Pa,  Histoire  du  Bouddha  Sakya  Mouni,  by  Foucaux, 

Paris,  1868. 
RHB.— The  Romantic  History  of  Buddha  from  the  Chinese  Sanskrit,  by  S. 

Beal.    London,  1875. 
/f A  i?  5.— Buddhism,  by  T.  W.  Rhys  Davids,  in  the  Series  of  Non-Christian 

Religious  Systems.    London,  1890. 
S42S. — Sutra  of  Forty-two  Sections.     Kyoto,  Japan. 
55.— Sacred  Books  of  the  East. 
5A^.— Sutta  Nipata,  translated  from  the  PSli  by  V.  Fausb5ll.     Part  II,  Vol.  X, 

of  the  Sacred  Books  of  the  East.    Oxford,  1881. 
SS.—A.  Brief  Account  of  Shin-Shiu,  by  R.  Akamatsu.     Kyoto,  Japan,  1893. 
SSP.—Se^t  Suttas  Paiis,  by  M.  P.  Grimblot.    Paris,  1876. 
rPiV;— Buddhistische  Anthologie.     Texte  aus  dem  Pali-Kanon.     By  Dr.  Karl 

Eugen  Neumann.     Leyden,  1892. 


The  original  PSli  texts  are  published  in  the  Journal  of  the  Pfili  Text  So- 
ciety, London,  Henry  Frowde. 


GLOSSARY  OF  NAMES  AND  TERMS. 


[In  the  text  of  the  present  booklet  all  unnecessary  terms  have  been 
avoided.  Whenever  a  good  English  equivalent  could  be  found,  the  foreign 
expression  has  been  dropped.  Nevertheless,  the  introduction  not  only  of 
many  foreign-sounding  names,  but  also  of  some  of  the  original  terms,  WM  un- 
avoidable. 

Now  we  have  to  state  that  the  Eastern  people,  at  least  those  of  Hindu 
culture  during  the  golden  age  of  Buddhism  in  India,  adopted  the  habit  of 
translating  not  only  terms  but  also  names,  A  German  whose  name  is  Schmied 
is  not  called  Smith  in  English,  but  Buddhists,  when  translating  from  PSli  into 
Sanskrit,  change  Siddhattha  into  SiddhSrtha.  The  reason  of  this  strange 
custom  lies  in  the  fact  that  Buddhists  originally  employed  the  popular  speech 
and  did  not  adopt  the  use  of  Sanskrit  until  about  five  hundred  years  after 
Buddha.  Since  the  most  important  names  and  terms,  such  as  SiddhSrtha, 
NirvSna,  and  Dharma,  have  become  familiar  to  us  in  their  Sanskrit  form, 
while  their  PSli  equivalents,  Siddhattha,  Nibbfina,  and  Dhamma,  are  little 
used,  it  appeared  advisable  to  prefer  the  Sanskrit  forms,  and  this  principle  has 
been  carried  out  in  "The  Gospel  of  Buddha"  with  as  much  consistency  as  pos- 
sible. However,  as  there  are  instances  in  which  the  PSli,  for  some  reason  or 
other,  has  been  preferred  by  English  authors  [e.  g.  Krishi  Gautamt  is  always 
called  Kisa  Gdtamt],  we  present  here  in  the  Glossary  both  the  Sanskrit  and 
the  PSli  forms. 

Names  which  have  been  Anglicised,  such  as  "  Brahma,  Brahman,  Bena- 
res, Jain,  and  karma,"  have  been  preserved  in  their  accepted  form.  If  we 
adopt  the  rule  of  transferring  Sanskrit  and  Pfili  words  in  their  stem-form,  as 
we  do  in  most  cases  (e.  g.  Nirvfina,  Stman),  we  ought  to  call  Brahma  "  Brah- 
man," and  karma  "karman."  But  usus  est  tyr annus.  In  a  popular  book  it  is 
not  wise  to  swim  against  the  stream. 

Following  the  common  English  usage  of  saying  "Christ,"  not  "the 
Christ,"  we  say  "  Buddha,"  "  B6dhisattva,"  not  "the  Buddha,"  "the  Bddhi- 
sattva."] 

Abhi'jnA,  skt.^  Abhi'Sn^,  p.,  supernatural  talent.  There  are  six 
abhijn^s  which  Buddha  acquired  when  attaining  perfect  en- 
lightenment : — (i)  the  celestial  eye,  or  an  intuitive  insight  of 
*  the  nature  of  any  object  in  any  universe  ;  (2)  the  celestial  ear, 
or  the  ability  to  understand  any  sound  produced  in  any  uni- 
verse ;  (3)  the  power  of  assuming  any  shape  or  form  ;  (4) 
knowledge  of  all  forms  of  pre-existence  of  one's  self  and  others; 


244  THE  GOSPEL  OF  BUDDMA. 

(5)  intuitive  knowledge  of  the  minds  of  all  beings ;  and  (6) 
knowledge  of  the  finality  of  the  stream  of  life. — 154,  155. 

Achira'vatl,  skt.  and/.,  a  river. — 81. 

AjAtasha'tru,  skt.,  Ajitasa'ttu, /.,  the  son  of  king  Bimbisira  and 
his  successor  to  the  throne  of  Magadha. — 95,  97. 

AjB^'ta,  skt.,  Annd'ta,  /.,  literally  "knowing,"  a  cognomen  of 
Kaundinna,  the  first  disciple  of  Buddha. — 44. 

Arabap^'li,  the  courtesan,  called  "Lady  Amra"  in  Fo-Sho-Hing- 
Tsan-King.  It  is  diflficult  for  us  to  form  a  proper  conception 
of  the  social  position  of  courtesans  at  Buddha's  time  in  India. 
This  much  is  sure,  that  they  were  not  common  prostitutes,  but 
ladies  of  wealth,  possessing  great  influence.  Their  education 
was  similar  to  the  hetairae  in  Greece,  where  Aspasia  played  so 
prominent  a  part.  Their  rank  must  sometimes  have  been  like 
that  of  Madame  Pompadour  in  France  at  the  court  of  Louis 
XIV,  They  rose  to  prominence,  not  by  birth,  but  by  beauty, 
education,  refinement,  and  othe?  purely  personal  accomplish- 
ments, and  many  of  them  were  installed  by  royal  favor.  The 
first  paragraphs  of  Khandhaka  VIII  of  the  Mahavagga  [5.  B., 
Vol.  XVII,  pp.  171-172]  gives  a  fair  idea  of  the  important  role 
of  courtesans  in  those  days.  They  were  not  necessarily  venal 
daughters  of  lust,  but,  often  women  of  distinction  and  repute, 
worldly,  but  not  disrespectable. — 201,  202,  203,  204. 

Amiti'bha,  skt.  and/.,  endowed  with  boundless  light,  from  amita, 
infinite,  immeasurable,  and  dbhd,  ray  of  light,  splendor,  the  bliss 
of  enlightenment.  It  is  a  term  of  later  Buddhism  and  has  been 
personified  as  Amit^bha  Buddha,  or  Amita.  The  invocation 
of  the  all-saving  name  of  Amitcibha  Buddha  is  a  favorite  tenet 
of  the  Lotus  or  Pure  Land  sect,  so  popular  in  China  and  Japan, 
Their  poetical  conception  of  a  paradise  in  the  West  is  re- 
ferred to  in  Chapter  LX.  Southern  Buddhism  knows  nothing 
of  a  personified  Araitibha,  and  the  Chinese  travellers  Fa-hien 
and  Hiuen-tsang  do  not  mention  it.  The  oldest  allusion  to 
Amita  is  found  in  the  AmitAyus  Sutra,  translated  A.  D.  148- 
170,      [See  Eitel,  Handbook,  pp.  7-9.] — 150,  151,  152,  153, 

Ana'nda,  skt.  and  /,,  Buddha's  cousin  and  his  favorite  disciple. 
The  Buddhistic  St.  John  (Johannes). — 69,  70,  76,  100,  168,  169, 
174,  175,  192,  199,  200,  205,  206,  207,  208,  209,  210,  212,  213, 
214,  215,  216,  217,  218,  219,  220,  221,  222. 

Andthapi'ndika,  skt.  and  /,,  (also  called  Andthapi'ndada  in  skt.) 
literally  "One  who  gives  alms  (/m</a)  to  the  unprotected  or 


GLOSSARY  OF  NAMES  AND  TERMS.  245 

needy  {andf/ta)."  Eitel's  etymology  "one  who  gives  without 
keeping  (anatha)  a  mouthful  (pinda)  for  himself  "  is  not  tenable. 
A  wealthy  lay  devotee  famous  for  his  liberality  and  donor  of 
the  Jetavana  vihira. — 59,  60,  61,  63,  64,  70,  71,  146. 

Annabhi'ra,  skL  and  p.,  literally  "he  who  brings  food";  name  of 
Sumana's  slave. — 167,  168. 

Anuru'ddha,  a  prominent  disciple  of  Buddha,  known  as  the  great 
master  of  Buddhist  metaphysics.  He  was  a  cousin  of  Buddha, 
being  the  second  son  of  Amritodana,  a  brother  of  Shuddho- 
dana. — 69,  222,  225. 

Ari'da,  sk^.,  Ali'ra,  p.,  a  prominent  Brahman  philosopher.  His 
full  name  is  Ardda  Kdl^ma. — 22,  23,  213. 

Ar'hant,  skt.,  A'rahat,  /,,  a  saint.     (See  also  Saint  in  Index.) — 82. 

A'shvajit,  sk^.,  A'ssaji,  /.,  one  of  Buddha's  disciples  by  whose  dig- 
nified demeanor  Shiriputra  is  converted. — 58. 

A'sita,  sk^.  and/.,  a  prophet. — 8,  9. 

A'tman,  skf.  and/.,  breath  as  the  principle  of  life,  the  soul,  self, 
the  ego.  To  some  of  the  old  Brahman  schools  the  dtraan  con- 
stitutes a  metaphysical  being  in  man,  which  is  the  thinker  of 
his  thoughts,  the  perceiver  of  his  sensations,  and  the  doer 
of  his  doings.  Buddha  denies  the  existence  of  an  itman  in 
this  sense. — 22,  24,  26,  134. 

Bal^'ni,  or  pancha-baldni,  s^L  and/.,  (the  singular  is  da/a,  power), 
the  five  moral  powers  (also  called  pancha-indriyini),  which 
are :  Faith,  energy,  memory  or  recollection,  meditation  or 
contemplation,  and  wisdom  or  intuition. 

BMuva,  a  village  near  Vaishili. — 204. 

Benares,  the  well-known  city  in  India ;  Anglicised  form  of  VirS- 
nasi,  skt.,  and  Birinasi,  /.  (See  Kdshi.) — 37,  48,  go,  91,  93,  94. 

Bha'gavant,  skt.,  Bha'gavat,  /.,  the  man  of  merit,  worshipful,  the 
Blessed  One.    A  title  of  honor  given  to  Buddha. — 17,  149,  174. 

Bha'llika,  sk^.  and/.,  a  merchant. — 34,  35. 

Bhiradvi'ja,  skt.  and/.,  name  of  a  Brahman. — 117,  119,  173. 

Bhi'vand, /.,  meditation.  There  are  five  principal  meditations: 
metta-bhAvand,  on  love;  karund-bhivani,  on  pity;  muditi- 
bhivani,  on  joy;  asubha-bh^vanA,  on  impunity;  and  upekshi- 
bhdvani,  on  serenity.     [See  Rhys  Davids's  Buddhism,  pp.  170- 

171]— 153- 
Bhi'kshu,    skt.,   bhi'kkhu,  /.,   mendicant,    monk,   friar;    the  five 
bhikshus^  27,  37,  38,  39,  40,  42,  43,  44,  49,  57,  59,  66,  75,  76, 
77,  78,  80,   81,  82,  84,  85,  86,  87,  88,  90,  94,  95,  98,  100,  loi, 


246  THE  GOSPEL  OF  BUDDHA. 

104  ;  bhikshus  do£Eed  their  robes,  80  ;  bhikshus  rebuked,  94  ; 
bhikshus  prospered,  100  ;  the  sick  bhikshu,  190,  191. 

Bhi'kshuni,  skt.,  bhi'kkhuni, /.,  nun. — 81. 

Bimbisd'ra,  skt.  and  /. ,  the  king  of  Magadha  ;  often  honored  with 
the  cognomen  "Sai'nya,"  skt.,  or  "S6'niya,"  /.,  i.  e.  "the 
warlike  or  military," — ig,  20,  54,  76,  97. 

Bo'dhi,  skt.  and/.,  knowledge,  wisdom,  enlightenment. 

Bodhi-a'nga  or  Bojjha'nga,  or  Sa'tta  Bojjha'ngd,  /.,  meditation 
on  the  seven  kinds  of  wisdom,  which  are  : — energy,  recollec- 
tion, contemplation,  investigation  of  scripture,  joy,  repose,  and 
serenity. — 82,  198. 

Bodhisa'ttva,  skt.,  Bodhisa'tta,  /.,  he  whose  essence  {sattva)  is  be- 
coming enlightenment  {bddhi).  The  term  denotes  (i)  one  who 
is  about  to  become  a  Buddha,  but  has  not  as  yet  attained  Nir- 
vina  ;  (2)  a  class  of  saints  who  have  only  once  more  to  be  born 
again  to  enter  into  Nirvdna ;  (3)  in  later  Buddhism  any  preacher 
or  religious  teacher. — 17,  19,  21-23,  26-31,  68  ;  appearance  of, 
19;  Boddhisattvas,  110. 

Bodhi-tree,  a  tree  of  the  species^^«j  religiosa. — 29. 

Bra'hma,  Anglicised  form  of  skt.  stem-form  Brahman  (nom.  s. 
BrahniA).  The  chief  God  of  Brahmanism,  the  world-soul.  See 
also  Sahampati. — 35,  36,  69,  120-121  ;  Brahma,  a  union  with, 
120;  Brahma,  face  to  face,  118  ;  Brahma's  mind,  120. 

Brahmada'tta,  skt.  and/.,  (etym,  given  by  Brahma,)  name  of  a 
mythical  king  of  Kishi,  skt.,  or  Kisi,  /. — 90,  91-94,  170,  178. 

Bra'hman,  the  priestly  caste  of  the  Indians.  Anglicised  form  of 
Brdhmana  (skt.  and/.).  Priests  were  selected  from  the  Brah- 
man caste,  but  Brahmans  were  not  necessarily  priests ;  they 
were  farmers,  merchants,  and  often  high  officials  in  the  service 
of  kings.     Brahmans,  the  two — 117,  122. 

Buddha,  skt.  and  /.,  the  Awakened  One,  the  Enlightened  One. — 
Buddha  is  also  called  Shikyamuni  (the  Shakya  sage),  Shakya- 
simha  (the  Shikya  Lion),  Sugata  (the  Happy  One),  Satthar, 
nom.  Satthd, /.;  Shistar,  skt.,  (the  Teacher),  Jina  (the  Con- 
queror), Bhagavat  (the  Blessed  One),  Loka-nHtha  (the  Lord  of 
the  World),  Sarvajna  (the  Omniscient  One),  Dharma-rija  (the 
King  of  Truth),  Tathdgata,  etc.  [See  Rh.  Davids's  B.  p.  28.] 
B.,  faith  in  the,  200 ;  B.,  I  am  not  the  first,  217  ;  B.  not  Gau- 
tama, 140;  B.,  refuge  in  the,  46,  47,  52,  56,  104,  146,  182,  183, 
«24,  230 ;  B.  remains,  Gautama  is  gone,  220 ;  B.  replies  to  the 
d6va,  146;  B.,  the  sower,  173;  B.,  the  teacher,  iii;  B.,  the 


GLOSSARY  OF  NAMES  AND  TERMS.         247 

three  personalities  of ,  225  ;  B.,  the  truth,  2,  217,  227  ;  B.,  truly 
thou  art,  123,  129:  B.  will  arise,  another,  218;  B.'s  birth,  7; 
B.'s  death,  218;  B.'s  farewell  address,  204;  consolidation  of 
B.'s  religion,  75;  Buddhas,  the  praise  of  all  the,  232;  Bud- 
dhas,  the  religion  of  all  the,  56 ;  Buddhas,  the  words  of  im- 
mutable, 15,  18. 

Cha'nna,  skt.  and/.,  prince  Siddhdrtha's  driver. — 12,  18,  19. 

Chu'nda,  skt.  and/.,  the  smith  of  Pivd. — 211,  214,  215. 

Dago'ba,  modernised  form  of  skt.  Dh^tu-ga'rbha,  "  relic  shrine, " 
(also  called  Stupa  in  Northern  Buddhism)  a  mausoleum,  tower 
containing  relics,  a  kenotaph. — 224,  225. 

DA'namati,  skt.  and/.,  name  of  a  village.  The  word  means  "hav- 
ing a  mind  to  give." — 131. 

D6'va,  skt.  and/,,  any  celestial  spirit,  a  god  especially  of  interme- 
diate rank,  angel. — D^va,  questions  of  the,  146 ;  Buddha  re- 
plies to  the  d^va,  146 ;  Devas,  22,  40,  43,  57. 

DSvada'tta  (etym.  god-given)  brother  of  Yashodhari  and  Buddha's 
brother-in-law.  He  tried  to  found  a  sect  of  his  own  with  se- 
verer rules  than  those  prescribed  by  Buddha.  He  is  described 
undoubtedly  with  great  injustice  in  the  Buddhist  canon  and 
treated  as  a  traitor.  [About  his  sect  see  Rh.  Davids's  B.  p. 
181-182.] — 69-70,  95-97,  191. 

Dfivapu'tra,  skt.,  Devapu'tta,  /.,  (etym.  Son  of  a  God)  one  of  Bud- 
dha's disciples. — 223. 

Dha'rma,  skt.,  Dha'mma, /.,  originally  the  natural  condition  of 
things  or  beings,  the  law  of  their  existence,  truth,  then  reli- 
gious truth,  the  law,  the  ethical  code  of  righteousness,  the 
whole  body  of  religious  doctrines  as  a  system,  religion. — 31, 
33.  35.  48,  49.  52,  56,  62,  67,  146,  148,  149,  158  ;  let  a  man 
take  pleasure  in  the  dharma,  149  ;  the  goodness  of  the  dharma, 
114. 

Dharmaki'ya,  skt.,  the  body  of  the  law. — 227. 

Dharmapa'da,  skt.,  Dhammapa'da, /. — in. 

Dharmari'ja,  skt.,  Dhammari'ja, /.,  the  king  of  truth. — 72,  no. 

DhyA'na,  skt.,  Jh^'na,  /.,  intuition,  beatic  vision,  ecstasy,  rapture, 
the  result  of  samddhi.  Buddha  did  not  recommend  trances 
as  means  of  religious  devotion,  urging  that  deliverance  can  be 
obtained  only  by  the  recognition  of  the  four  noble  truths  and 
walking  on  the  noble  eightfold  path,  but  he  did  not  disturb 
those  who  took  delight  in  ecstasies  and  beatific  visions.  Bud- 
dha's interpretation  of  the  Dhyina  is  not  losing  consciousness 


248  THE  GOSPEL  OF  BUDDHA. 

but  a  self-possessed  and  purposive  eradication  of  egotism. 
There  are  fourDhyinas,  the  first  being  a  state  of  joy  and  glad- 
ness born  of  seclusion  full  of  investigation  and  reflexion  ;  the 
second  one,  born  of  deep  tranquillity  without  reflexion  or  in- 
vestigation, the  third  one  brings  the  destruction  of  passion, 
while  the  fourth  one  consists  in  pure  equanimity,  making  an 
end  of  sorrow.  [See  Rhys  Davids's  B.  pp.  175-176.]  In  the 
Fo-Sho-hing-tsan-king,  the  Dhydna  is  mentioned  twice  only  : 
first,  III,  12,  vv.  960-978,  where  Arida  sets  forth  the  doctrine 
of  the  four  Dhyanas  which  is  not  approved  of  by  Buddha,  and 
secondly,  at  Buddha's  death  ;  when  losing  consciousness,  his 
mind  is  said  to  have  passed  through  all  the  Dhyanas. — 155. 

Dirghi'yu,  ski.,  Digh^'vu,  /.,  the  etymology  of  the  word  is  "live- 
long. "  Name  of  a  mythical  prince,  son  of  king  Dirgheti. — 90-94. 

Dirgh^'ti,  ski.,  Dighi'ti,  /.,  literally  "suffer-long."  Name  of  a 
mythical  king,  father  of  prince  DighS'vu. — 90,  91,  93. 

Ganges,  the  well  known  river  of  India. — 11,  198. 

Gau'tama,  skt.,  Go'tama, /.,  Buddha's  family  name. — 7,  38,  227: 
Gautama  denies  the  existence  of  the  soul,  130;  Gautama  is 
gone,  Buddha  remains,  220  ;  Buddha  not  Gautama,  149;  Gau- 
tama the  shramana,  219  ;  Gautama  Siddhartha,  95,  217,  225. 

Gau'tami,  name  of  any  woman  belonging  to  the  Gautama  family. 
Krisha  Gautami,  14,  186,  187. 

Gavd'mpati,  ski.,  Gava'mpati,  /.,  literally  "lord  of  cows,"  a  friend 
of  Yashas. — 48. 

Ga'yi  Kdshyapa,  brother  of  the  great  Kishyapa  of  Uruvilva. — 52 

Hinayi'na,  the  small  vehicle,  viz.,  of  salvation.  A  name  invented 
by  Northern  Buddhists,  in  contradistinction  to  Mahdyina,  to 
designate  the  spirit  of  Southern  Buddhism.  The  term  is  not 
used  among  Southern  Buddhists. — Pp.  ix-x, 

Hir'anyavati,  skt.,  Hira'nfiavati, /. ,  a  river. — 215. 

Ikshvi'ku,  ski.,  Okki'ka, /.,  the  name  of  a  mythological  family 
from  which  the  chiefs  of  the  Shakyas  claim  descent. — 7. 

Indra,  one  of  the  principal  Brahman  gods. — 120,  177. 

Indriyi'ni  or  pancha-indriyini,  the  five  organs  of  the  spiritual  sense. 
(See  Balini. ) 

I'shvara,  skt. ,  I'ssara,  /. ,  (lit.  independent  existence)  Lord,  Crea- 
tor, personal  God,  a  title  given  to  Shiva  and  other  great  dei- 
ties. In  Buddhistic  scriptures  the  ski.  Ishvara  (not  the/. 
Issara)  means  always  a  transcendent  or  extramundane  God,  a 
personal  God,  a  deity  distinct  from,  and  independent  of  nature, 


GLOSSARY  OF  NAMES  AND  TERMS.         249 

who  is  supposed  to  have  created  the  world  out  of  nothing. — 
60,  61. 

Jain,  modernised  form  of  skt.  Jaina  ;  an  adherent  of  the  Jain-sect 
which  reveres  Vardhamdna  (Jnitaputra)  as  Buddha.  (See  Jain- 
ism.  ) — 37. 

Jainism,  a  sect,  founded  by  Vardhamdna,  older  than  Buddhism  and 
still  extant  in  India.  It  is  in  many  respects  similar  to  Bud- 
dhism. Buddha's  main  objection  to  the  Jains  was  the  habit  of 
their  ascetics  of  going  naked.  The  Jains  lay  great  stress  upon 
ascetic  exercises  and  self-mortification  which  the  Buddhists 
declare  to  be  injurious. 

Ja'mbu,  ski.  and/.,  a  tree. — 14,  28. 

Jambu'nada,  skt.,  Jambfl'nada,  /.,  a  town  of  unknown  site.  (Also 
the  name  of  a  mountain  and  of  a  lake.) — i8o. 

Ja'tila,  /.,  "wearing  matted  hair."  The  Jatilas  were  Brahman 
ascetics.  Buddha  converted  a  tribe  of  them,  and  Kishyapa, 
their  chief,  became  one  of  his  most  prominent  disciples. — 49, 53. 

Je'ta,  the  heir  apparent  to  the  kingdom  of  Shravasti. — 70,  71. 

Jd'tavana,  a  vihdra. — 70-72,  146,  169,  174,  185. 

Ji'na,  the  Conqueror,  an  honorary  title  of  Buddha.  The  Jains  use 
the  term  with  preference  as  an  appellative  of  Vardhamina 
whom  they  revere  as  their  Buddha. — 38. 

Ji'vaka,  skt.  and/.,  physician  to  king  Bimbisara.  According  to 
tradition  he  was  the  son  of  king  Bimbisara  and  the  courtesan 
Sdlavati.  We  read  in  Mahivagga  VIII  that  after  his  birth  he 
was  exposed  but  saved  ;  then  he  became  a  most  famous  physi- 
cian and  cured  Buddha  of  a  troublesome  disease  contracted  by 
wearing  cast  off  rags.  He  was  an  ardent  disciple  of  Buddha 
and  prevailed  upon  him  to  allow  the  bhikshus  to  wear  lay 
robes. — 75,  76. 

Jnitapu'tra,  skt.,  Nitapu'tta,  Jain  Prakrit,  the  son  of  JSata.  Pa- 
tronym  of  Vardhamina,  the  founder  of  Jainism. — 124. 

Jyo'tishka,  skt.,  name  of  a  householder,  son  of  Subhadra. — 99, 
100. 

K^ld'ma,  skt.,  and/.,  (see  Arelda). 

Ka'nthaka,  prince  Siddh^rtha's  horse. — 18,  19. 

Kapilava'stu,  J/^A,  Kapilava'tthu,/. ,  the  capital  of  the  Shikyas, 
the  birthplace  of  Buddha. — 7,  10,  64,  69,  71. 

Ka'rma,  anglicised  form  of  skt.  stem-form  ka'rman  (nom.  s.  karma), 
the/,  of  which  is  ka'mmatn.  Action,  work,  the  law  of  action, 
retribution,  results  of  deeds  previously  done  and  the  destiny 


250  THE  GOSPEL  OF  BUDDHA. 

resulting  therefrom.  Eitel  defines  karma  as  "  that  moral  kernel 
[of  any  being]  which  alone  survives  death  and  continues  in 
transmigration. "  Karma  is  a  well-defined  and  scientifically  exact 
term.  Professor  Huxley  says,  "  In  the  theory  of  evolution,  the 
tendency  of  a  germ  to  develop  according  to  a  certain  specific 
type,  e.  g. ,  of  the  kidney  bean  seed  to  grow  into  a  plant  having 
all  the  characters  oi  PAaseo/us  z'u/^^aris  is  its  '  kaTma.'  It  is 
•  the  last  inheritor  and  the  last  result '  of  all  the  conditions  that 
have  affected  a  line  of  ancestry  which  goes  back  for  many  mil- 
lions of  years  to  the  time  when  life  first  appeared  on  earth." 
We  read  in  the  Anguttara  Nikdya,  Pancaka  Nip4ta  :  "  My  ac- 
tion (karma)  is  my  possession,  my  action  is  my  inheritance, 
my  action  is  the  womb  which  bears  me,  my  action  is  the  race 
to  which  I  am  akin  [as  the  kidney-bean  to  its  species] ,  my  ac- 
tion is  my  refuge."  [See  the  article  "  Karma  and  Nirvana " 
in  The  Monist,  Vol.  IV,  No.  3,  pp.  417-439.] — 22,  25,  26,  68, 
72,  96,  98,  132,  137,  151,  199,  215. 

Ki'shi,  skt.,  Ki'si,  /.,  the  old  and  holy  name  of  Benares. — 90  et 
seq.,  170. 

Kd'shyapa,  skt.,  Ka'ssapa, /.  (the  etymology  "He  who  swallowed 
fire,"  is  now  rejected),  a  name  of  three  brothers,  chiefs  of  the 
Jatilas,  called  after  their  residences,  Uruvilvli,  Nadi,  and  Gaya. 
The  name  Kishyapa  applies  mainly  to  Kishyapa  of  Uruvilv^, 
one  of  the  great  pillars  of  the  Buddhistic  brotherhood,  who 
took  at  once,  after  his  conversion,  a  most  prominent  rank 
among  Buddha's  disciples.  [Kishyapa  of  Uruvilvd  is  fre- 
quently identified  with  Mahi-Kishyapa,  the  same  who  was 
president  of  the  council  at  Rijagriha,  but  H.  Dharmapala 
states,  on  the  authority  of  the  Anguttara  Nikdya,  that  the  two 
were  altogether  different  persons.] — 49-53,  100,  141-142,  227. 

Kaundi'nya,  skt.,  Kond'anna, /.,  name  of  Buddha's  first  disciple, 
afterwards  called  Ajni'ta  Kaundi'nya  in  skt.  and  Anni'ta  Kon- 
da'nna  in.  p. — 42,  44. 

Kaushi'mbi,  skt.,  Kosa'mbi,  /.,  a  city.-^Ss,  88,  89,  165. 

Kl^'sha,  J>^/. ,  KilS'sa,  /.,  error. 

Ko'li,  a  little  kingdom  in  the  neighborhood  of  Kapilavastu,  the 
home  of  Yashodhari. — 11. 

K6'sala,  skt.  and/.,  name  of  a  country. — 63,  64,  91,  117. 

Kri'shi  Gau'tami,  skt.,  Ki'si  Go'tami,  /.,  the  slim  or  thin  Gautami, 
Name  {i)of  a  cousin  of  Buddha,  mentioned  in  Chap.  VI,  p.  14 ; 


GLOSSARY  OF  NAMES  AND  TERMS.        251 

(2)  of  the  heroine  in  the  parable  of  the  mustard  seed. — 14, 
186,  187. 

Krishna,  one  of  the  most  prominent  Brahman  gods. — 49. 

Kushina'gara,  skt.,  Kusini'ra, /.,  name  of  a  town. — 212,  213,  215, 
222,  223. 

Kiitada'nta,  a  Brahman  chief  in  the  village  Ddnamati ;  is  men- 
tioned in  Sp.  Hardy's  M.  B.,  p.  289,  and  in  S.  B,  E.,  Vol. 
XIX,  p.  242  [Fo,  V.  1682]  ;  also  called  Khinumat. — 131,  140. 

Li'cchavi,  skt.  and/.,  the  name  of  a  princely  family. — 202,  203. 

Lu'mbini,  skt.,  a  grove  named  after  a  princess,  its  owner. — 7. 

Ma'gadha,  skt.  and/.,  name  of  a  country. — 53,  58,  59,  76,  97,  194, 
196. 

Mah^ra'ja,  the  great  king. — 73. 

Mahdse'tu,  the  great  bridge.  A  name  invented  by  the  author  of 
the  present  book  to  designate  the  importance  of  Christianity 
compared  to  the  Hinaydna  and  Mah^yana  of  Buddhism. — 
ix,  X. 

Mahdyd'na,  the  great  vehicle,  viz. ,  of  salvation.  Name  of  the 
Northern  conception  of  Buddhism,  comparing  religion  to  a  great 
ship  in  which  men  can  cross  the  river  of  Samsira  to  reach  the 
shore  of  Nirvina. — ix,  x. 

Maitr^'ya,  J-^A,  M6tt6'ya,/. ,  etymology,  "full  of  kindness";  the 
name  of  the  Buddha  to  come. — 215,  218, 

Ma'lla,  skt.  and/.,  name  of  a  tribe. — 213,  215,  218,  222-224. 

Manasi'krita,  skt. ,  Manasd'kata,  /. ,  a  village  in  Kosala. — 117,  118, 
120,  121. 

Mandd'ra,  skt.  and/.,  a  flower  of  great  beauty, — 8. 

Mi'ra,  skt.  and  /.,  the  Evil  One,  the  tempter,  the  destroyer,  the 
god  of  lust,  sin,  and  death, — 8,  29,  30,  35,  74,  no,  in,  116, 
152,  182,  207,  208,  209. 

Ma'rga,  skt. ,  ma'gga,  /. ,  path  ;  especially  used  in  the  Pdli  phrase 
"Ariyo  atthangiko  maggo,"  the  noble  eightfold  path,  which 
consists  of  :  right  views,  high  aims,  right  speech,  upright  con- 
duct, a  harmless  livelihood,  perseverance  in  well-doing,  intel- 
lectual activity,  and  earnest  thought.  [See  S.  B.  E. ,  Vol,  XI, 
pp.  63  and  147.] 

Mi'tali,  skt.  and/.,  name  of  a  demon  in  the  retinue  of  Yama, — 177. 

Mdta'nga,  skt.  and  /.,  literally,  of  low  birth  ;  the  Mitanga  caste 
comprises  mongrels  of  the  lowest  with  higher  castes. — 174. 

Ma'thurd,  skt.  and/,,  name  of  a  place.— 179 


252  THE  GOSPEL  OF  BUDDHA. 

Maudgaly^'yana,  skt.,  Mogall^'na,  /.,  one  of  the  most  prominent 
disciples  of  Buddha,  a  friend  of  Shiriputra. — 58,  67. 

Ma'y^,  skt.  and  /.,  delusion,  magic,  enchantment.  The  veil  of 
M^yi  is  the  illusion  of  self  which  lies  upon  the  eyes  of  the 
worldling  who  thus  is  unable  to  see  things  as  they  really  are 
and  misunderstands  his  relation  to  his  fellow-creatures. — 6, 
178. 

MA'yA,  Buddha's  mother.     (See  M^yd-devi.) — 7,  77. 

Mdy4-de'vi,  also  called  Mah^-M^yd,  or  simply  Mliyi,  skt.  and/., 
the  wife  of  Shuddhodana  and  mother  of  Buddha.  She  died 
in  childbed,  and  Buddha  ascends  to  heaven  to  preach  to  her 
the  good  law  and  the  gospel  of  salvation. — 7,  77. 

Mu'ni,  skt.  and/.,  a  thinker,  a  sage;  especially  a  religious  thinker. 
Shakyamu'ni,  the  sage  of  the  Shikyas,  is  Buddha. — 148,  150. 

Nadi'  Ki'shyapa,  skt.,  Nadi'  Ka'ssapa,  /.,  brother  of  the  great 
Kcishyapa  of  Uruvilvll. — 52. 

Na'dika,  skt.  and/.,  name  of  a  village. — 199. 

Na'ga,  skt.  and/.,  literally  serpent.  The  serpent  being  regarded 
as  a  superior  being,  the  word  denotes  a  special  kind  of  spiritual 
beings  ;  a  sage,  a  man  of  spiritual  insight  ;  any  superior  per- 
sonality.    NSga  kings,  8. 

Naira'njana,  skt.,  Nera'njari,  /.,  name  of  a  river  identified  by  some 
with  the  Nilajan,  by  others  with  the  Phalgu. — 207-208. 

Ndla'nda,  skt.  and/.,  a  village  near  Rajagriha. — 194-196. 

Na'ndi,  daughter  of  a  chief  of  shepherds,  also  called  Sujita.-28.  29. 

Nida'na,  skt.  and/.,  cause.  The  twelve  nidanas,  forming  the  chain 
of  causation  which  brings  about  the  misery  in  the  world.  [See 
Oldenberg,  Buddha,  Engl,  tr.,  pp.  224-252]. — 31. 

Nirgra'ntha,  skt.,  Nigga'ntha,  /.,  literally  "  liberated  from  bonds"; 
a  name  adopted  by  the  adherents  of  the  Jaina  sect. — 124,  129  ; 
Nirgranthas,  give  also  to  the,  130. 

Nirma'na  Ka'ya,  skt.,  the  body  of  transformation. — 227. 

Nirvi'na,  skt.,  Nibba'na,  /.,  extinction,  viz.,  the  extinction  of  self  ; 
according  to  the  Hinayina  it  is  defined  as  ' '  extinction  of  illu- 
sion," according  to  the  Mayiyana  as  "attainment  of  truth." 
Nirvana  means,  according  to  the  latter,  enlightenment,  the 
state  of  mind  in  which  upddana,  klesha,  and  trishna  are  extinct, 
the  happy  condition  of  enlightenment,  peace  of  mind,  bliss, 
the  glory  of  righteousness  in  this  life  and  beyond,  the  eternal 
rest  of  Buddha  after  death.  Buddha  himself  has  refused  to 
decide  the  problem  whether  or  not  Nirvana  is  a  final  extinC' 


GLOSSARY  OF  NAMES  AND  TERMS.         253 

tion  of  personality.  When  questioned,  he  indicated  by  his  si- 
lence that  the  solution  is  not  one  of  those  subjects  a  knowledge 
of  which  is  indispensable  for  salvation. — 2,  6,  14,  16,  32,  33, 
35,  38,  40,  52,  53,  55,  58,  61,  64,  65,  77,  82,  99,  102,  103,  122, 
132,  133,  142,  143,  166,  198,  199,  211,  215,  224;  where  is  Nir- 
vana ?  133  ;  Nirvana  not  a  locality,  134  ;  the  city  of  Nirvdna, 
no;  the  harvest,  Nirvdna,  173  ;  the  one  aim,  Nirvina,  142: 
Samsara  and  Nirvana,  2,  6,  197. 

Nyagro'dha,  ski.,  Nigro'dha,  /.,  a  \x&e,  ficus  indica  well  known  for 
its  air  roots. — 208. 

Paramita',  skt.  and/.,  perfection,  or  virtue.  The  six  piramitds 
are  :  almsgiving,  morality,  patience,  zeal  or  energy,  medita- 
tion, and  wisdom. 

Parivri'jaka,  skt. ,  Paribbi'jaka,  p. ,  a  sect  belonging  to  the  Tirthika 
school. — 83. 

PStalipu'tra,  skt.,  P^talipu'tta,  i^. ,  also  called  P^taligima,  a  city 
on  the  Ganges  north  of  Rijagriha  and  belonging  to  the  king- 
dom of  Magadha,  the  frontier. station  against  the  Vriji  (Vajji), 
the  present  Patna.  Buddha  is  reported  to  have  predicted  the 
future  greatness  of  the  place,  which  is  an  important  passage 
for  determining  the  time  in  which  the  account  of  Buddha's 
sojourn  in  Pdtaliputra  was  written.  It  is  still  uncertain,  how- 
ever, when  Patna  became  the  important  centre  which  it  is  now. 
It  was  the  capital  of  the  country  when  Megasthenes,  the  am- 
bassador of  Seleucus  Nicator,  at  the  end  of  the  third  century 
B.  C,  visited  India.  He  gave  in  his  book  a  detailed  descrip- 
tion of  the  city. — 196,  197,  198 ;  Pdtaliputra,  three  dangers 
hang  over,  198. 

Paushkarasi'di,  skt.,  Pokkharasi'di,  f.,  a  Brahman  philosopher. — 
118. 

Pi'v^,  skt.  and  /. ,  a  village  where  Buddha  took  his  last  meal  con- 
sisting of  boar's  meat  and  rice. — 211. 

Pradyo'ta,  skt.,  Pajjo'ta,  /.,  name  of  a  king  of  Ujjayini. — 76. 

Prajd'pati  or  Mahi-Prajd'pati,  skt.,  Pajd'pati,  f.,  the  sister  of 
Miy^-devi,  second  wife  of  Shuddhodana,  aunt  and  foster- 
mother  of  Buddha.  She  is  also  called  by  her  husband's  family 
name  Gautami  (feminine  form  of  Gautama). — 10,  69,  78,  89. 

Pra'kriti,  skt.,  name  of  a  girl  of  low  caste. — 174,  175. 

Pras^'najit,  skt.,  Pas^'nadi,  /.,  (also  called  Pasenit)  king  of  Kosala, 
residing  at  Shr^vasti. — 72. 

Pratimo'ksha,  skt.,  P^timo'kkha,  /.,  (usually  spelt  Pritimoksha  in 


^54  "J^HE  GOSPEL  OF  BUDDHA. 

Buddhistic  Sanskrit,)  literally  "disburdenment."  It  is  the 
Buddhist  confession.  Rhys  Davids  says  "  that  it  almost  cer- 
tainly dates  from  the  fifth  century  B.  C.  Since  that  time — 
during  a  period  that  is  of  nearly  two  thousand  and  three  hun- 
dred years — it  has  been  regularly  repeated,  twice  in  each  month, 
in  formal  meetings  of  the  stricter  members  of  the  Order.  It 
occupies,  therefore,  a  unique  position  in  the  literary  history  of 
the  world  ;  and  no  rules  for  moral  conduct  have  been  for  so 
long  a  time  as  these  in  constant  practical  use,  except  only 
those  laid  down  in  the  Old  Testament  and  in  the  works  of  Con- 
fucius "(p.  163). — 83-85. 

Pravra'jyA,  skt.,  pabba'jjd,  f>.,  the  act  of  leaving  the  world  for  re- 
ceiving admittance  to  the  Order.  The  first  step  of  the  Bud- 
dhist ordination.     (See  Upasa'mpad^. ) 

Pu'kkasha  or  Pu'kkasa,  skt.,  Pu'kkusa,  /.,  name  of  a  low  caste. — 
213-214. 

Pu'nyajit,  skt.,  Pu'nnaji,  j>.,  a  friend  of  Yashas.— 48. 

Purvir&'ma,  skt.,  Pubbiri'ma,  /.,  the  Eastern  garden. — 79, 

R^'hula,  skt.  and  p. ,  the  son  of  Buddha,  was  admitted  to  the  fra- 
ternity while  still  a  boy.  Buddha  gave  him  a  lesson  in  truth- 
fulness [see  Chapter  LVI] .  He  is  always  named  among  the 
prominent  disciples  of  Buddha  and  is  revered  as  the  patron 
saint  of  novices. — 11,  67,  69,  70,  143,  144,  145. 

Rainy  season  (see  Varsha). — 49,  204. 

RS'ja,  skt.  and  /.,  nominative  form  of  the  stem  r^jan,  a  king  (in 
composition  rija). 

R^jagri'ha,  skt. ,  R^jaga'ha,  /. ,  the  capital  of  Magadha  and  resi- 
dence of  king  Bimbisdra. — 19,  53,  57,  59,  64,  77,  83,  95,  99, 
122,  193. 

Ra'tna,  skt.,  ra'tana, /.,  "jewel." 

Ri'ddhi,  skt.,  I'ddhi,  ^.,  defined  by  Eitel  as  "the  dominion  of  spirit 
over  matter."  It  is  the  adjusting  power  to  one's  purpose  and 
the  adaptation  to  conditions.  In  popular  belief  it  implies  ex- 
emption from  the  law  of  gravitation  and  the  power  of  assuming 
any  shape  at  will.     (See  RiddhipMa.) 

Riddhipa'da,  skt. ,  Iddhipa'da,  /. ,  the  mode  of  attaining  the  power 
of  mind  over  matter,  four  steps  being  needed  :  (i)  the  will  to 
acquire  it,  (2)  the  necessary  exertion,  (3)  the  indispensable 
preparation  of  the  heart,  and  (4)  a  diligent  investigation  of  the 
truth. — 154,  156. 

Ri'shi,  skt. ,  i'si,  ^. ,  a  prophet  or  seer,  an  inspired  poet,  a  hermit 


GLQSSARY  OF  NAMES  AND  TERMS.  255 

having  acquired  wisdom  in  saintly  retirement,  a  recluse  or 
anchorite. 

Saha'mpati,  occurs  only  in  the  phrase  "Brahmi  Sahampati,"a 
name  frequently  used  in  Buddhist  scriptures  the  meaning  of 
which  is  obscure.  Burnouf  renders  it  Seigneur  des  itres  pa- 
tients ;  Eitel,  Lord  of  the  inhabitable  parts  of  all  universes ; 
H.  Kern  [in  S.  B.,  XXI,  p.  5]  maintains  that  it  is  synonymous 
with  Sikhin,  which  is  a  common  term  for  Agni. 

Sai'nya,  skt.,  SS'niya,  ^.,  military,  warlike,  an  honorary  title  given 
to  Bimbislira  the  king  of  Magadha. — 53,  57,  83. 

Sama'dhi,  skt.  and/.,  trance,  abstraction,  self-control.  Rhys  Da- 
vids says  {B.  p.  177)  :  "Buddhism  has  not  been  able  to  escape 
from  the  natural  results  of  the  wonder  with  which  abnormal 
nervous  states  have  always  been  regarded  during  the  infancy 
of  science.  .  .  .  But  it  must  be  added,  to  its  credit,  that  the 
most  ancient  Buddhism  despises  dreams  and  visions  ;  and  that 
the  doctrine  of  Samadhi  is  of  small  practical  importance  com- 
pared with  the  doctrine  of  the  noble  eightfold  Path."  Eitel 
says  {Handbook,  p.  140):  "The  term  Samddhi  is  sometimes 
used  ethically,  when  it  designates  moral  self-deliverance  from 
passion  and  vice." 

Sambho'ga  K^'ya,  skt.,  the  body  of  Bliss. — 227. 

Samsi'ra,  skt.  and  /.,  the  ocean  of  birth  and  death,  transiency, 
worldliness,  the  restlessness  of  a  worldly  life,  the  agitation  of 
selfishness,  the  vanity  fair  of  life. — 2,  6,  33,  198. 

Samski'ra,  skt.,  sankhi'ra,  /.,  confection,  conformation,  disposi- 
tion. It  is  the  formative  element  in  the  karma  as  it  has  taken 
shape  in  bodily  existence. — 134,  137,  138. 

Samyakpradhd'na,  skt.,  Sammappadhi'na, /. ,  right  effort,  exertion, 
struggle.  There  are  four  great  efforts  to  overcome  sin,  which 
are  :  (i)  Mastery  over  the  passions  so  as  to  prevent  bad  quali- 
ties from  rising  ;  (2)  suppression  of  sinful  thoughts  to  put  away 
bad  qualities  which  have  arisen  ;  (3)  meditation  on  the  seven 
kinds  of  wisdom  (Bodhi-anga)  in  order  to  produce  goodness  not 
previously  existing,  and  (4)  fixed  attention  or  the  exertion  of 
preventing  the  mind  from  wandering,  so  as  to  increase  the  good- 
ness which  exists.  [See  the  Mahll-padhina  Sutta  in  the  Digha 
Nikdya.  Compare  B.  B.  St.,  p.  89,  and  Rh.  Davids's  Bud- 
dhism, pp.  172-173.] 

Sa'ngha,  skt.  and  :p.,  the  brotherhood  of  Buddha's  disciples,  the 
Buddhist  church.     An  assembly  of  at  least  four  has  the  power 


256  THE  GOSPEL  OF  BUDDHA. 

to  hear  confession,  to  grant  absolution,  to  admit  persons  to  the 
priesthood,  etc.  The  sangha  forms  the  third  constituent  of 
the  Triratna  or  three  jewels  in  which  refuge  is  taken  (the  S.  B. 
cj/"  M^  ^.  spell  Sawgha). — 43,  48,  52,  56,  69,  77,  81,  84-90, 
146  ;  sangha  may  be  expected  to  prosper,  194. 

Sa'njaya,  skt.  and/.,  a  wandering  ascetic  and  chief  of  that  sect  to 
which  Shiriputra  and  Maudgalydyana  belonged  before  their 
conversion. — 58. 

Sha'kra,  skt.,  Sa'kka,  /.,  Lord  ;  a  cognomen  of  Indra. — 57. 

Sh&'kya,  skt.,  SA'kya,  f>.,  the  name  of  a  royal  race  in  the  northern 
frontiers  of  Magadha. — 11,  20. 

Shdkyamu'ni,  skt.,  S^kyamu'ni,  /.,  the  Shdkya  sage;  a  cognomen 
of  Buddha. — 20,  22,  26,  27,  29,  50,  51,  53,  59,  78,  100,  loi,  120. 

Shi'la,  skt.,  Sa'la,/.,  a  tree,  vatica  robusta  ;  sh^la-grove,  215,  218  ; 
shala-trees,  216. 

Shiripu'tra,  skt.,  Siripu'tta, /. ,  one  of  the  principal  disciples  of 
Buddha;  the  Buddhistic  St.  Peter. — 58,  59,  64,  67,  70,  71,  8g, 
100,  189,  194-196  ;    Shciriputra's  faith,  197. 

Shra'mana,  skt.,  Sa'mana,  f.,  an  ascetic  ;  one  who  lives  under  the 
the  vow,  30,  34,  50,  69,  78 ;  the  Shramana  Gautama,  219  ;  the 
vision  of  a  shramana,  15. 

Shr^'vaka,  skt.,  Si'vaka, /.,  he  who  has  heard  the  voice  (viz.  of 
Buddha),  a  pupil,  a  beginner.  The  name  is  used  to  designate 
(i)  all  personal  disciples  of  Buddha,  the  foremost  among  whom 
are  called  Maha-shrivakas,  and  (2)  an  elementary  degree  of 
saintship.  A  shrivaka  is  he  who  is  superficial  yet  in  practice 
and  comprehension,  being  compared  to  a  hare  crossing  the 
stream  of  Samsdra  by  swimming  on  the  surface.  [See  Eitel 
Handbook,  p.  157.] — 151,  152. 

Shrfiva'sti,  skt.,  Sdva'tthi,  f.,  capital  of  Northern  Kosala.  It  has 
been  identified  by  General  Cunningham  with  the  ruins  of 
Sahet-Mahet  in  Oudh  and  was  situated  on  the  river  Rapti, 
northwest  of  Magadha. — 63,  71,  79,  82,  88,  89,  166,  174,  189. 

Shuddho'dana,  skt.,  Suddho'dana, /.,  Buddha's  father.  The  word 
means,  "possessing  pure  rice."  Buddhists  always  represent 
him  as  a  king,  but  Oldenberg  declares  that  this  does  not  ap- 
pear in  the  oldest  records,  and  speaks  of  him  as  '*  a  great  and 
wealthy  land-owner."  (See  his  Buddha,  English  version,  pp. 
99  and  416-417.) — 7,  II,  12,  19,  64,  65,  68,  77. 

Siddhi'rtha,  skt.,  Siddha'ttha,  /..  Buddha's  proper  name.  Etymol- 
ogy, 'He  who  has  reached  his  goal." — 9-19,  29,  64-70,  140. 


GLOSSARY  OF  NAMES  AND  TERMS.        257 

Si'mha,  skt.,  Si'ha, /.,  literally,  "lion."  Name  of  a  general,  an 
adherent  of  the  Nirgrantha  sect,  converted  by  Buddha,  124- 
126,  128-130;  Simha,  a  soldier,  126;  Simha's  question  con- 
cerning annihilation,  124. 

Ska'ndha,  skt.,  Kha'ndha,  f.,  elements  ;  attributes  of  being,  which 
are  form,  sensation,  perception,  discrimination,  and  conscious- 
ness.— 24. 

Smrityupasthd'na,  skt.,  Sati-pattha'na,  /.,  meditation;  explained 
as  "fixing  the  attention."  The  four  objects  of  earnest  medi- 
tation are:  (1)  the  impurity  of  the  body,  (2)  the  evils  arising 
from  sensation,  (3)  ideas  or  the  impermanence  of  existence,  and 
(4)  reason  and  character,  or  the  permanency  of  the  dharma. 
(Rh.  D.  B.,  p.  172.)  The  term  is  different  from  "bhUvana," 
although  translated  by  the  same  English  word.  {S.  B.  of  the 
E.  XI,  p.  62.— 211.) 

S6'ma,  skt.  and^.,  derived  from  the  root  su,  to  press  in  a  wine- 
press; not  as,  according  to  Eitel,  Chinese  scholars  propose 
from  "exhilarate  {su)  and  mind  {mana)."  Name  of  a  plant 
and  of  its  juice,  which  is  intoxicating  and  is  used  at  Brahman- 
ical  festivals  ;  the  Soma  drink  is  identified  with  the  moon  and 
personified  as  a  deity. — ;i20. 

Srigd'la,  ski.,  SigA'la.  ^.,  literally,  "jackal";  name  of  a  Brahman 
converted  by  Buddha. — 122,  123. 

Subd'hu,  ski.  amd^.,  a  friend  of  Yashas. — 48. 

Subha'dra,  skL,  Subha'dda,  /.,  name  of  a  shramana.  Subha'dra, 
Buddha's  last  convert,  must  not  be  confounded  with  another 
man  of  the  same  name  who  caused  dissension  soon  after 
Buddha's  death. ^9,  218-220. 

Su'mana,  ski.  and  j^.,  name  of  a  householder. — 167. 

Sli'tra,  ski.,  Su'tta,  ^.,  literally  "  thread,"  any  essay,  or  guide  of  a 
religious  character. 

Tapu'ssa,  ski.  and_^.,  a  merchant. — 34,  35. 

Tiru'kshya,  ski.,  Tiru'ccha,  ^.,  name  of  a  Brahman  philosopher. 

Tathi'gata,  ski.  and_^.,  generally  explained  as  "the  Perfect  One." 
The  highest  attribute  of  Buddha,  17,  38,  39,  43-45.  5^>  53.  5^ 
59,  62,  64,  67,  69,  70,  74,  78,  80,  82,  83,  96,  97,  100,  101,  107- 
III,  116,  159;  robe  of  the  Tathdgata,  107;  soldiers  of  the  Ta- 
th^gata,  no  ;  the  law  the  body  of  the  Tathigata,  225  ;  Tathi- 
gatas  are  only  preachers,  in. 

Ti'rthika,  j/^/.  ,  Ti'tthiya,  ^.,  a  religious  school  of  India  in  Buddha's 
time. — 83. 


258  THE  GOSPEL  OF  BUDDHA. 

TrikA'ya,  the  three  bodies  of  personalities  of  Buddha,  the  Dharma- 
k^ya,  the  Sambhoga-kdya,  and  the  Nirmina-k^ya. — 227. 

Trira'tna,  the  three  jewels  or  the  holy  trinity  of  the  Buddha,  the 
Dharma,  and  the  Sangha,  a  doctrine  peculiar  to  Northern 
Buddhism.     (See  TrikAya.) 

Tri'shn^,  skt. ,  ta'nhi,  ;p. ,  thirst,  the  egotistical  desire  of  existence, 
selfishness. — 30,  116. 

U'draka,  skt.,  a  Brahman  philosopher. — 22,  25. 

Ujja'yini,  skt.,  Ujj^'ni,  /.,  name  of  a  city. — 76. 

UpddA'na,  skt.  and/.,  desire,  a  grasping  state  of  mind.  One  of 
the  niddnas. 

Upagu'pta,  skt.,  name  of  a  Buddhist  monk. — 179. 

U'paka,  skt.  and/.,  name  of  a  man,  a  Jain,  who  met  Buddha,  but 
was  not  converted  by  him. — 37,  38. 

Up4'li,  a  prominent  disciple  of  Buddha.  Before  his  conversion  he 
was,  according  to  the  Buddhistic  tradition,  court-barber  to  the 
king  of  the  Shikyas. — 69,  89,  225. 

Upasa'mpadi,  skt.  and/.,  admittance  to  the  Buddhist  brotherhood, 
ordination.     (See  Pravrajya.) 

Upava'rtana,  skt.,  Upava'ttana,  /.,  a  grove  in  Kushinagara.  The 
word  means  a  rambling-place,  a  gymnasium. — 215,  218. 

Upava'satha,  skt.,  Upo'satha,  /.,  the  Buddhist  sabbath.  Rhys 
Davids  says  (pp.  140-141):  "The  Uposatha  days  are  the  four 
days  in  the  lunar  month  when  the  moon  is  full,  or  new,  or  half 
way  between  the  two.  It  is  the  fourteenth  day  from  the  new 
moon  (in  short  months)  and  the  fifteenth  day  from  the  full 
moon  (in  the  long  months),  and  the  eighth  day  from  each  of 
these.  The  corresponding  Sanskrit  word  is  Upavasatha,  the 
fast-day  previous  to  the  offering  of  the  intoxicating  soma,  con- 
nected with  the  worship  of  the  moon.  Instead  of  worshipping 
the  moon,  the  Buddhists  were  to  keep  the  fast-day  by  special 
observance  of  the  moral  precepts  ;  one  of  many  instances  in 
which  Gautama  spiritualised  existing  words  and  customs." — 
83,  84,  87  ;  observe  the  Upavasatha  or  Sabbath,  105. 

Uruvi'lva,  skt.,  Uruve'lA,  /.,  a  place  south  of  Patna  on  the  banks  of 
the  Neranjari  river,  now  Buddha  Gayli.  The  residence  of 
Kishyapa,  the  chief  of  the  Jatilas. — 27,  49,  50,  52,  182. 

Vaishi'li,  skt.,  V^sd'li,  :p.,  a  great  city  of  India,  north  of  Patna. — 
193,  201-204,  210. 

Va'rana,  skt.  and^.,  a  tree  ;  Crataeva  Roxburghii. — 162,  163. 

Vardham^'na,  skt. ,  Vaddhamd'na,  /aina  Prakrit,  proper  name ; 


GLOSSARY  OF  NAMES  AND  TERMS.  259 

the  founder  of  Jainism,  Also  called  JSatapu'tra  in  skt.  and 
N^tapu'tta  in  Jaina  Prakrit. 

Va'rsha,  skt.,  Va'ssa,  f.,  rain,  rainy  season.  During  the  rainy 
season  of  Northern  India,  which  falls  in  the  months  from  June 
to  October,  the  shramanas  could  not  wander  about,  but  had  to 
stay  in  one  place.  It  was  the  time  in  which  the  disciples 
gathered  round  their  master,  listening  to  his  instructions.  Thus 
it  became  the  festive  time  of  the  year.  In  Ceylon,  where  these 
same  months  are  the  fairest  season  of  the  year,  Buddhists 
come  together  and  live  in  temporary  huts,  holding  religious 
meetings  in  the  open  air,  reading  the  Pitakas  and  enjoying  the 
jdtakas,  legends,  and  parables  of  Buddhism.  [See  Rhys  Da- 
vids's  B. ,  p.  57,  ] 

VarshakU'ra,  J-^/. ,  VassakSra, /. ,  lit.  "rain-maker."  Name  of  a  Brah- 
man, the  prime  minister  of  the  king  of  Magadha. — 192,  193. 

Va'runa,  skt.  and  f. ,  a  Brahman  deity,  the  god  of  heaven  and  re- 
gent of  the  sea  ;  one  of  the  guardians  of  the  world. — 120. 

Vdsavada'ttd,  skt.  and^.,  a  courtesan  of  Mathurd. — 179,  180. 

Vdsi'shtha,  skt.,  V4se'ttha,  f.,  name  of  a  Brahman. — 117,  120. 

V6'das,  39,  118,  119;  I  know  all  the  VMas,  139. 

V^nuva'na,  skt. ,  V^luva'na,  /. ,  a  bamboo-grove  at  RAjagriha,  58. 
Vfenuvana  vih^ra,  95. 

Vihi'ra,  skt.  and  p.,  residence  of  Buddhist  monks  or  priests;  a 
Buddhist  convent  or  monastery;  a  Buddhist  temple. — 63,  64, 
80,  95,  100,  102,  190,  216. 

Vi'mala,  skt.  and^.  (etym.,  the  spotless),  name  of  a  friend  of  Ya- 
shas. — 48. 

Vi'naya,  49. 

Vishd'kha,  skt.,  Visd'khfi,  ^  ,  a  wealthy  matron  of  Shr&vasti,  one 
of  Buddha's  most  distinguished  woman  lay-disciples.  Says 
Oldenberg,  Buddha,  English  translation,  p.  167  :  "Every  one 
invites  VisAkhi  to  sacrificial  ceremonies  and  banquets,  and  has 
the  dishes  offered  to  her  first ;  a  guest  like  her  brings  luck  to 
the  house." — 79,  80,  82.  83  ;  eight  boons  of  Vishdkhi,  80 ;  glad- 
ness of  VishAkhd,  82,  83. 

Vri'ji,  skt.,  Va'jji,  ^.,  name  of  a  people  living  in  the  neighborhood 
of  Magadha,  100,  192,  193  ;  assemblies  of  the  Vriji,  192. 

Ya'ma,  skt.  and/.,  also  called  Yama-rd'ja,  death,  the  god  of 
death — 183,  184. 

Ya'shas,  skt.,  Ya'sa,  f  ,  the  noble  youth  of  Benares,  son  of  a  wealthy 
man  and  one  of  Buddha's  earliest  converts  — ^45,  48. 


26o  THE  GOSPEL  OF  BUDDHA 

Yasho'dhar^  skt.  Yaso'dharS, /. ,  wife  of  Prince  Gautama  Sid- 
dh^tha  before  he  became  Buddha.  She  became  one  of  the 
first  of  Buddhist  nuns.  [See  Jitaka,  87-90  ;  Commentary  on 
Dhammapada,  vv  168,  169:  Bigandet,  156-168;  Spence 
Hardy's  Manual,  198-204  ,  Beal,  pp.  360-364  :  B,  Birth  Stc 
ries,  127.  J— XI,  66-69.  77,  78,  95. 


PRONUNCIATION. 

Pronounce : 

a  as  the  Italian  and  German    n  as  00  in  goo^ 
short  a.  fi  as  »  in  xumot, 

kss  a\n  father.  ai  as  in  eye. 

e  as  <f  in  \ex\X,  au  as  em>  in  how, 

6  as  <f  in  nght  fi  as  ny, 

i  as  I  in  hit.  jS  as  dny, 

i  as  <  in  machine.  fin  as  n-ny, 

o  as  <7  in  l^^t.  ch  as  ch  m  chwcch. 

6  as  <?  in  h^me.  cch  as  ch-ch  in  ri<-//  Mance 

s,  j,  y,  and  other  letters,  as  usual  in  English  words. 

Double  consonants  are  pronounced  as  two  distinct  sounds,  e,  g  , 
ka^m'tna,  not  k&*tna. 

The  h  after/,  b,  k^  g,  t,  d'ls  audible  as  in  du^^im,  be^^er,  bric/^ 
^use,  an/  ^ill.     Pronounce  Tat-higata,  not  Ta-thdgata. 

To  the  average  European  it  is  diflScult  to  catch,  let  alone  to 
imitate,  the  difference  of  sound  between  dotted  and  non-dotted  let- 
ters. All  those  who  are  desirous  for  information  on  this  point 
must  consult  Sanskrit  and  Pili  grammars. 

Lest  the  reader  be  unnecessarily  bewildered  with  foreign-look- 
ing dots  and  signs,  which  after  all  are  no  help  to  him,  all  dotted 
t,  d.  m,  n,  and  italicised  /,  d,  in,  n  have  been  replaced  in  the  text  of 
the  book  by  t,  d,  m,  n  ,  n,  fin,  dotted  r  and  italicised  .$•  have  been 
transcribed  by  ny,  nny,  ri,  and  sh,  while  the  Glossary  preserves 
the  more  exact  transcription. 

We  did  not  follow  the  spelling  of  the  Sacred  Books  of  the  East, 
where  it  must  be  misleading  to  the  uninitiated,  especially  when 
they  write  italicised  K  \.o  denote  spelling  of  the  English  sound  ch, 
and  italicised  g  to  denote  j  Thus  we  write  "  rdjd,"  not  **xkg^,* 
and  "Chunda,  '  not  "Aunda." 


INDEX. 


A  ^tain  from  impurity,  io6. 

Abstinence,  39. 

Abode  in  me,  truth  has  taken  its,  140, 

Abodes  of  truth,  63. 

Abolish  all  the  lesser,  220. 

Abolished,  omens,  151. 

About  to  pass  away,  216. 

Absolution,  84. 

Abuse,  the  sermon  on,  145. 

According  to  their  deeds,  188. 

Address,  Buddha's  farewell,  204. 

Adoration  be  to  thee,  150. 

Aim,  one,  one  essence,  one  law,  141. 

Aim,  the  one,  Nirvfina,  142. 

Aim,  the  preacher's  sole,  108. 

All  creatures  received  the  message 

in  their  own  language,  41. 
Alone,  let  a  man  walk,  88  (see  also 

Solitary). 
Altercations,  86. 
Always  in  danger  of  death,  188. 
Ambrosia,  lake  of,  98. 
Angels  rejoice,  8. 
Anger,  by  love  overcome,  115. 
Annihilation,  124, 125. 

Annihilation  of  egotism,  126. 

Annihilation,  Simha's  question  con- 
cerning, 124. 

Another  Buddha  will  arise,  218. 

Anxious  to  learn,  must  be,  207. 

Anxious  to  learn  the  truth,  be,  106. 

Apoplexy,  struck  by,  169. 

Appearance  of  Bddhisattva,  19. 

Appearance,  the  glory  of  his,  189. 

Appeared,  the  saviour,  229. 

Appeased  not  by  hatred,  hatred,  87. 

Are  all  paths  saving  paths?  118. 

Artisans,  the  chief  of  the,  179. 


Asceticism,  198. 
Ascetics,  naked,  75. 
Assemblies  of  the  Vriji,  192. 
Assemblies,  various  kinds  of,  156. 
Assured  of  final  salvation,  221. 
Astrology  and  forecasting  by  signs 

forbidden,  210. 
Atman  and  the  /,  26. 
Atone  for  your  evil  deeds,  you  will 

have  to,  178. 
Atonement  by  blood,  132. 
Audience,  like  vmto  the  color  of  my, 

156. 
Avoid  dying,  not  any  means  to,  187, 


Bad  deeds  easy  to  do,  ii2. 

Bamboo  grove,  122. 

Bathing  in  the  Ganges,  11. 

Battle  is  better,  death  in,  208. 

Battle  of  life,  128. 

Battle,  the  elephant  no  longer  fit  for, 

145. 

Battles,  fight  your,  129. 

Be  married  unto  the  truth,  181. 

Be  ye  lamps  unto  yourselves,  206. 

Beauty,  to  restore  to  you  a  nobler,  180. 

Becoming,  gradual,  138. 

Bee  collects  nectar,  the,  115. 

Being,  the  purpose  of,  228. 

Beings,  preach  to  all,  109. 

Beneath,  water  gurgling,  172. 

Best,  truth  is,  42. 

Better  bore  out  both  eyes,  79. 

Blessed  One,  has  to  suffer,  the,  205; 
Blessed  One,  refuge  in  the,  129, 130, 
140,  220 ;  Blessed  One  swooned,  the, 
a8;    Blessed  One  walked  unshod, 


2^2 


THE  GOSPEL  OF  BUDDHA. 


the,  94  ,  Blessed  One,  wearisome  to 

the,  199. 
Blind  man,  21. 
Blind  men,  iig. 
Blind  received  sight,  7. 
Blind,  the  man  born,  159. 
Blind,  truth  is  hidden  to  the,  226. 
Blind,  your  eyes  are,  166. 
Bliss  be  diffused,  let  the,  168. 
Bliss,  the  communication  of,  167. 
Bliss  where  suffering  is,  16. 
Blood,  atonement  by,  132. 
Blood  has  no  cleansing  power,  132. 
Blood,  shedding  of,  26. 
Blow,  give  the  rock  a  good,  172. 
Blow  off  the  impurities,  115. 
Body  of  flesh?  Why  preserve  this,  217. 
Body  of  the  law,  140 ;  the  body  of  the 

law  will  endure,  217. 
Body,  the  worldling  nourishes  his, 

167. 
Bonds  that  tie  all  souls  together,  232. 
Boons  of  VishShka.  eight,  80. 
Brahma,  69,  118. 
Brahman,  58,   117,   118,   119,   120,  131, 

132,  133.  136,   137,  146,  164,  165,  166, 

168,  173,  174,   175,  183,  184,  185,  192, 

193.  197. 
Brahman  lore,  the  substance  of,  119. 
Bridler  of  men's  hearts,  20a 
Bright,  the  sun  is,  117. 
Bright,  thinkers  are,  117;   warriors 

are  bright,  117. 
Bubble,  31. 
Buddhahood,  omens  of,  8, 9 ;  signs  of 

Buddhahood,  8. 
Burning,  everything  is,  52. 
Burning  mansion,  the,  158. 
Butterfly,  like  the,  211. 
By  deeds  one  becomes  an  outcast,  174. 

Calamities,  ten  great,  191. 

Carp  not,  106,  107. 

Cart,  as  a  worn  out,  206. 

Cast-off  rags,  75,  yy. 

Caste,  I  ask  not  for,  174. 

Cause  of  further  migrations,  99. 

Cause  of  selfhood,  the.  Found  1  33. 

Cease  by  hatred,  hatred  does  not,ii5. 

Ceremony,  123, 198. 

Chance,  61. 


Change,  grief  at,  14 ;  self  Is  change 
138. 

Charcoal,  185. 

Charity,  rich  in  returns,  20 ;  the  ser- 
mon on,  63. 

Charms  are  treacherous,  180 

Chastity,  106. 

Che,  loi,  103. 

Cherish  no  hatred,  106. 

Chickens  should  break  the  egg-shell, 
122. 

Chief  of  the  artisans,  the,  179. 

Children,  I  am  your  father,  ye  are, 
140. 

Childrenof  truth, clay  can  be  changed 
into,  131. 

City  of  Nirvfina,  the,  no. 

Clay  can  be  changed  into  the  chil- 
dren of  truth,  131. 

Cleanses  from  sin,  the  truth,  223. 

Cleansing  power,  blood  has  no,  132. 

Cleaving  to  self,  137. 

Cloth  of  gold,  robes  of,  213, 

Cloud,  like  a,  142. 

Cloud  of  good  qualities,  no. 

Cloud  of  error,  217. 

Coil,  the,  31. 

Color  of  my  audience,  like  unto  the, 
156. 

Combination,  individuality  a,  25; 
combination  subject  to  separation, 
25- 

Come  forth  into  the  light,  122. 

Come  into  the  world  to  befriend,  190. 

Come  to  teach  life,  133. 

Commandments, see  the  ten  evils,  106. 

Communication  of  bliss,  the,  167. 

Complete  surrender  of  self,  127. 

Compounds  will  be  dissolved,  217. 

Comprehension  of  things,  truth  the 
correct,  34. 

Concord,  two  ways  of  re-establish- 
ing, 89;  meeting  in  concord,  193; 
re-establishment  of  concord,  88. 

Conditions  of  welfare,  eight,  192, 193, 
194. 

Conduct,  upright,  194. 

Confer  the  ordination,  49. 

Confession  of  trespasses,  84. 

Conquerors,  the  greatest  of,  in. 

Conquest  of  self,  128, 


INDEX. 


263 


Consolidation  of  Buddha's  religion, 

75. 
Contact  of  the  object  and  senses,  54. 
Contemplation,  earnest,  194. 
Continuity,  sameness  and,  137. 
Coop,  the  fowl  in  the,  103. 
Correct  comprehension  of  things, 

truth  the,  34. 
Correlatives,  r6. 
Courtesan,  81,  179,  201-204. 
Covet  not,  106. 
Crane,  the  wild,  103 ;  the  cruel  crane, 

162. 
Creatures,  all,  received  the  message 

in  their  own  language,  41. 
Criminal,  punishment  of  the,  126. 
Criminal's  act,  punishment  the  fruit 

of  the,  127. 
Crossed  the  river,  198, 
Crossed  the  stream,  he  had,  189. 
Cultivate  good-will,  55. 
Culture  of  the  mind,  70. 

Danger  of  death,  always  in,  188. 

Dangers  hang  over  Pdtaliputra, 
three,  198. 

Dark,  do  not  call  the  world,  166. 

Dart  of  lust,  the,  161. 

Dead  are  many,  the,  187. 

Dead  not  saved  by  lamentation,  188. 

Deaf  and  dumb  speak,  the,  8. 

Death,  always  in  danger  of,  188;  Bud- 
dha's  death,  218;  fate  after  death, 
188,  189 ;  death  is  near,  208 ;  no  es- 
cape from,  13 ;  death  in  battle  is 
better,  208;  in  the  domain  of  death, 
103;  self  is  death,  133,  138,  140; 
thoughtlessness,  the  path  of  death, 
112. 

Deeds,  according  to  their,  188 ;  bad 
deeds  easy  to  do,  112;  by  deeds 
one  becomes  an  outcast,i74;  passed 
away  according  to  his  deeds,  172, 

Deeper,  dig,  109. 

Delusion  and  truth,  31. 

Delusions,  39. 

Denies  the  existence  of  the  soul,  Gau- 
tama, 130. 

Desert,  a  waterless,  120;  rescue  in 
the  desert,  169 ;  a  sandy  desert,  170, 

Desire,  the  extinction  of  sinful,  116. 


Desolation,  a  hopeless,  120. 

Despot,  the,  178. 

Destiny  of  warriors,  128. 

Destroyed,  hell  is,  199. 

DSvadatta,  sect  of,  95. 

Die  until,  etc.,  I  shall  not,  208;  truth 
cannot  die,  217. 

Died  in  the  faith,  he,  184. 

Diffused,  let  the  bliss  be,  168. 

Dig  deeper,  109. 

Disciple,  the  first  woman  lay-,  48. 

Disciple,  a,  flagged,  169. 

Dissatisfied,  the  people,  59. 

Dissolution,  necessity  of,  222. 

Dissolved,  compounds  will  be,  217. 

Distinction,  without,  142. 

Doctrine,  preach  the,  glorious  in  the 
beginning,  the  middle,  and  end, 
49;  my  doctrine  is  like  the  great 
ocean,  156 ;  doctrine  like  unto  fire, 
157 ;  doctrine  like  unto  water,  157. 

Doffed  their  robes,  the  bhikshus,  80. 

Dog,  the  hungry,  176. 

Domain  of  death,  in  the,  103. 

Do  not  call  the  world  dark,  166. 

Do  not  rely  on  external  help,  206. 

Do  not  scold,  89. 

Door  of  immortality,  36. 

Draught-ox,  exertion  is  a,  173. 

Drink,  the  refreshing,  perception  of 
truth,  98. 

Drinking?  Is  the  water  not  fit  for, 
143. 

Dumb,  the  deaf  and,  speak,  8. 

Dust,  like  one  who  flings,  146. 

Dust  of  worldliness,  36. 

Dwelling-place,  wisdom  has  no,  133. 

Dying,  not  any  means  to  avoid,  187. 

Each  day  one  hemp-grain,  27. 
Earnest  contemplation,  194. 
Earnestness  is  the  goad,  173;  earnest- 
ness is  the  path  of  immortality,  112. 
Earth,  peace  on,  8. 
Earthquake,  222. 
East,  face  towards  the,  196. 
Eating  of  flesh,  the,  39. 
Ecstasy,  the  song  of,  195. 
Eddies  of  transmigration,  144. 
Efficacy,  rituals  have  no,  27. 
Egg-shell, chickens  should  break  the, 


264 


THE  GOSPEL  OF  BUDDHA. 


122;  I  have  first  broken  the  egg- 
shell, 221. 

Eggs,  hen  brooding  over,  122. 

Ego,  the,  24;  ego,  an  illusion,  26;  the 
instability  of  the  ego,  41. 

Egotism,  the  annihilation  of,  126. 

Eight  boons  of  VishSkhS,  80. 

Eight  conditions  of  welfare,  192,  193, 
194. 

Eight  wonderful  qualities,  156,  157. 

Eightfold  path,  the,  33,  122,  211. 

Eightfold,  the  best  way  is  the,  116. 

Eldest,  I  am  the,  221. 

Elephant,  powerful,  144;  the  elephant 
no  longer  fit  for  battle,  145. 

Elevate  the  mind,  74. 

Emaciated  from  fasts,  207. 

Embrace  of  truth,  the,  181. 

Empire,  the  wheel  of,  207. 

Emptiness  and  immaterial  life,  23. 

Enabled  me  to  do  so,  faith,  igo. 

Endure,  thoughts  will,  112. 

Enemy,  his  greatest,  115. 

Enlightened  Teacher,  refuge  in  the, 
123. 

Entities,  sonls  not  separate  and  self- 
existent,  132. 

Envy  not,  106. 

Epidemic,  loi. 

Eradication  of  self,  126. 

Error,  self  an,  55 ;  error  be  thou  my 
guide,  231. 

Errors,  107. 

Escape  from  death,  no,  13. 

Essence  of  life,  truth  is  the,  231 ;  one 
in  essence,  232 ;  one  essence,  one 
law,  one  aim,  141. 

Eternal,  truth  the  image  of  the,    3. 

Everlasting  life,  128,  182. 

Evil  actions,  thou  canst  not  escape 
the  fruit  of,  139. 

Everything  is  burning,  52. 

Evil  by  good,  overcome,  115 ;  evil 
deeds,  you  will  have  to  atone  for 
your,  178 ;  ignorance  the  root  of 
evil,  31 ;  pain  is  the  outcome  of 
evil,  113 ;  evil  powers  no  surrender, 
127. 

Evolution,  138 ;  in  the  course  of  evo- 
lution, 228. 

Exertion  is  a  draught-ox,  173. 


Existence  is  spiritual,  all,  130;  thirst 

for  existence  and  selfhood,  30. 
Expulsion,  sentence  of,  85,  86. 
External  help,  do  not  rely  on,  206. 
Extinction  of  self,  the,  salvation,  4; 

the  extinction  of  sinful  desire,  116; 

the  extinction  of  thirst,  116. 
Eye,  the,  Stman  and,  26 ;  eye  of  truth, 

45  ;  mental  eye,  186  ;  spiritual  eye, 

227. 
Eyes,  better  bore  out  both,  79. 

Face  to  face,  Brahma,  118;  the  uni' 
verse  face  to  face,  121 ;  face  to  face 
with  him,  220. 

Face  towards  the  east,  194. 

Facing  towards  the  west,  195. 

Faith  alone  can  save,  190 ;  faith  en- 
abled me  to  do  so,  190 ;  great  is  thy 
faith,  196 ;  lineage  of  the  faith,  195; 
hast  thou  faith,  209 ;  he  died  in  the 
faith,  184 ;  faith  is  the  seed,  173 ; 
faith  in  the  Buddha,  200;  Sharipu- 
tra's  faith,  194 ;  such  faith  have  I, 
194. 

Falter  not,  wise  people,  112. 

Famine,  100. 

Farewell  address,  Buddha's,  204. 

Fashion  themselves,  wise  people, 112 

Fashioned,  truth  cannot  be,  231. 

Fasts,  emaciated  from,  207. 

Fate  after  death,  188,  199. 

Father,  158,  159 ;  father  and  son,  184; 
I  reverence  my  father,  123 ;  ye  are 
my  children,  I  am  your  father,  140. 

Fault,  found  no   208. 

Faults  of  others,  the,  114,  115. 

Fell  upon  him,  sickness,  204,  211,  212. 

Fetch  me  some  water,  212, 

Fever,  self  is  a,  42. 

Few,  the  living  are,  187, 

Fight  your  battles,  129. 

Fire,  doctrine  like  unto,  157. 

Fire,  sermon  on,  52. 

First  broken  the  egg-shell,  I  have, 221. 

First  Buddha,  I  am  not  the,  217. 

First  lay-member,  the,  47. 

First  women  lay-disciples,  the,  48. 

Fish,  the  giddy,  161. 

Fit  for  battle,  the  elephant  no  longer, 
143- 


INDEX. 


265 


Fit  for  drinking?  Is  the  water  now, 
143. 

Fit  to  live,  more,  128. 

Five  meditations,  153. 

Five  roots  of  mind,  the,  23. 

Five  wishes  of  BimbisSra,  56. 

Fivefold  gain,  196 ;  fivefold  loss,  196. 

Flagged,  a  disciple,  169. 

Flagging,  religious  zeal,  29. 

Flame,  sameness  of  the,  135, 

Flesh,  the  eating  of,  39  ;  thorn  in  the, 
n6;  let  the  flesh  waste  away,  208  ; 
why  preserve  this  body  of  flesh  ?  217. 

Flings  dust,  like  one  who,  146. 

Flowers  out  of  season,  216 ;  lotus  flow- 
ers, 30 ;  mandara  flowers,  8. 

Following  the  Master  over  the 
stream,  189. 

Fool,  113  ;  the  listless  fool,  168. 

Foolish,  pleasures  destroy  the,  114  ; 
foolish  talk,  119. 

Forbidden,  miracles,  99-101. 

Forecasting  by  signs  forbidden,  as- 
trology and,  210. 

Found  no  fault,  208 ;  found!  the  cause 
of  selfhood,  33  ;  found  the  truth,  43. 

Foundation  of  the  Kingdom  of  Right- 
eousness, 37. 

Four  kinds  of  ofitering,  165;  four  kinds 
of  merit,  164  ;  four  simples,  160 ;  the 
four  quarters,  121 ;  the  four  noble 
truths,  32,  160 ;  the  four  signs,  12 ; 
where  four  roads  cross,  118. 

Fowl  in  the  coop,  the,  103. 

Fragrant  like  the  lotus,  180. 

Free  your  mind  of  ignorance,  106. 

Fruit  of  evil  actions,  thou  canst  not 
escape  the,  139 ;  the  fruit  of  immor- 
tality, 173  ;  the  fruit  of  the  crim- 
inal's act  punishment,  127. 

Fruits,  ripe,  188. 

Gain,  fivefold,  195. 

Ganges,  bathing  in  the,  11. 

Gautama  Gate,  198. 

Giddy  fish,  the,  161. 

Gift  of  religion,  the,  116. 

Gift,  the  king's,  57. 

Give  also  to  the  Nigranthas,  130;  give, 

if  thou  art  asked,  115 ;  give  the  rock 

a  good  blow,  172. 


Gives  away,  he  who,  etc.,  215. 

Giving  away,  63. 

Glad  tidings,  i. 

Gladness  of  VishSkha,  82,  83, 

Glorious  in  the  beginning,  middle, 
and  end,  preach  the  doctrine,  49; 
the  truth  is  glorious,  46,  47,  56. 

Glory  of  his  appearance,  the,  189 ;  the 
truth  in  all  its  glory,  229. 

Goad,  earnestness  is  the,  173. 

Goal,  the,  99,  117. 

Gods  and  men,  teacher  of,  200. 

Goes  out  to  wage  war,  no. 

Gold,  robes  of  cloth  of,  213. 

Gone  into  the  yoke,  116. 

Good  qualities,  cloud  of,  no;  happi- 
ness is  the  outcome  of  good,  113; 
overcome  evil  by  good,  115;  good 
tidings,  16;  cultivate  good-will,  55; 
good  works  are  rain,  173, 

Governs  all  things,  karma,  101. 

Grace,  the  time  of,  161,  170. 

Gradual  becoming,  138. 

Grant  me  my  life,  164. 

Great  is  thy  faith,  ig6. 

Great  understanding,  muni  of,  148. 

Greatest  enemy,  his,  114;  the  greatest 
of  conquerors,  in. 

Greedy  tailor,  the,  162. 

Grief  at  change,  14  ;  overcome  grief, 
206 ;  selfish  in  my  grief,  187. 

Grounded,  that  it  be  well,  198. 

Grove,  bamboo,  122. 

Guide,  error  be  thou  my,  231. 

Guiding-rein,  mind  is  the,  173. 

Happily,  let  us  live,  119. 

Happiness  is  the  outcome  of  good, 

113  ;  vanity  of  worldly  happiness,  2. 
Happy,  he  is  altogether,  122 ;  make 

thyself  happy,  209. 
Hard  times  teach  a  lesson,  103. 
Harvest  NirvSna,  the,  173 ;  thou  wilt 

reap  the  harvest  sown  in  the  past, 

138. 
Hast  thou  faith?  209. 
Hatred  appeased  not  by  hatred,  87; 

cherish   no    hatred,     106 ;    hatred 

ceases  by  love,   115 ;  hatred  does 

not  cease  by  hatred,  115. 
He  promoted  him  higher,  160. 


266 


THE  GOSPEL  OF  BUDDHA. 


He  who  gives  away,  etc.,  215. 

He  who  walks  righteously  is  ever 
near  me,  218. 

Hearts,  bridler  of  men's,  200. 

Heaven,  hope  of,  a  mirage,  102  ;  like 
one  who  spits  at  heaven,  146;  pleas- 
ures of  self  in  heaven,  133. 

Heavenly  songs,  216. 

Hell  is  destroyed,  199. 

Helmet  of  right  thought,  79. 

Help,  do  not  rely  on  external,  206; 
now  my  lot  to  help,  191. 

Hemp-grain,  each  day  one,  27. 

Hen  brooding  over  eggs,  122. 

Hereafter,  the,  139. 

Heresies,  61. 

Hermit,  layman  and,  46. 

Higher,  he  promoted  him,  160. 

Hold  fast  to  the  truth,  206. 

Holiness  better  than  sovereignty,  21. 

Homage,  worthiest,  216. 

Honor,  so  great  an,  202. 

Honored  be  his  name,  57. 

Hope  of  heaven  a  mirage,  102. 

Hopeless  desolation,  a,  120. 

Householder,  158. 

Hungry  dog,  parable  of  the,  176. 

I  am  not  the  first  Buddha,  217;  I  am 
the  eldest,  221 ;  I  am  the  truth,  141; 
I  am  thirsty,  212 ;  I  ask  not  for  caste, 
174 ;  I  have  first  broken  the  egg- 
shell, 221 ;  no  room  for  the  I,  54 ; 
I  reverence  my  father,  123  ;  I  shall 
not  die  until,  etc.,  208 ;  such  faith 
have  I,  194  ;  the  I  perishable,  54  ; 
the  I,  the  soul,  23  ;  the  thought  of  I, 
24  ;  the  transmission  of  the  soul  and 
the  I,  25. 

Idea  of  self,  the,  217. 

Identity,  135  ;  identity  and  non-iden- 
tity, 131,  135;  identity  of  self,  137; 
where  is  the  identity  of  my  self  ? 
134. 

Idle  talk,  invocations  are,  139. 

If  thou  art  asked,  give,  115. 

Ignorance,  free  your  mind  of,  106; 
ignorance  the  root  of  evil,  31. 

Illimitable  light,  232. 

Illusion,  self  an,  34,  128;  the  ego  an 
illusion,  96. 


Illustration  by  a  lamp,  135 ;  illustra- 
tion by  a  letter,  134. 

Image  of  the  eternal,  truth  the,  3. 

Immaterial  life,  emptiness  and,  23. 

Immeasurable  light,  98. 

Immolation,  132. 

Immortal,  life,  99;  the  immortal  path, 
64. 

Immortality,  60,  66,  187 ;  door  of  im- 
mortality, 36;  earnestness  is  the 
path  of  immortality,  112;  immor- 
tality in  transiency,  3;  immortal- 
ity in  truth,  133,  140;  the  fruit  of 
immortality,  173  ;  the  water  of  im- 
mortality, 128 ;  truth  and  immortal- 
ity, 6. 

Immutable,  the  words  of  Buddha,  15. 

Impure  is  nakedness,  80,  82. 

Impurity,  abstain  from,  106;  purity 
and  impurity  belong  to  oneself,  iii 

Impurities,  blow  off  the,  115. 

In  the  course  of  evolution,  228. 

Incantations,  122 ;  incantations  have 
no  saving  power,  27. 

Incarnation  of  the  truth,  225. 

Individuality  a  combination,  25 ;  the 
wheel  of  individuality,  53. 

Inexhaustible  life,  152. 

Instability  of  the  ego,  the,  41. 

Instruction,  words  of,  148. 

Instrumentalities,  52. 

Invocations,  120 ;  invocations  are  idle 
talk,  139. 

Is  it  wrong  to  go  to  war  ?  126. 

Jewel,  a,  225  ;  precious  crown  jewel, 

no. 
Jewels  and  worldliness,  46. 
Jungle,  a  pathless,  120. 

Karma  governs  all  things,  loi. 

Keep  my  hold  on  life,  204. 

Kill  not,  106. 

King  BimbisSra,  19,  20,  54,  76,  97. 

King  of  kings,  224  ;  king  of  truth,  no, 
141 ;  powerful  king,  no. 

Kingdom  of  Righteousness,  Founda- 
tion of  the,  37,  43. 

Kingdom  of  truth,  38,  217. 

King's  gift,  the,  57. 

Kings,  Naga,  8. 


INDEX. 


267 


King's  seal,  stamp  of  a,  184. 
Knew  me  not,  they,  157. 
Knowledge  remains,  134. 
Kusa-grass,  172. 


Lake  of  Ambrosia,  98. 

Lake,  still,  like  a,  113. 

Lame  walk,  the,  8. 

Lamentation,  dead  not  saved  by,  188. 

Lamp,  illustration  by  a,  135. 

Lamps  unto  yourselves,  be  ye,  206. 

Land,  pure,  152,  153. 

Language,  all  creatures  received  the 
message  in  their  own,  41. 

Last  word,  222. 

Law,  body  of  the,  140 ;  one  aim,  one 
essence,  one  law,  141 ;  the  law  the 
body  of  the  Tathagata,  225  ;  the 
body  of  the  law  will  endure,  217. 

Laws  are  temporary,  many,  226, 

Laws  of  righteousness,  obedience  to 
the,  132. 

Lay  disciples,  the  first  women,  48. 

Lay  member,  the  first,  47. 

Lay  robes,  77. 

Layman  and  hermit,  46. 

Layman,  priest  and,  alike,  74. 

Leaning  against  the  lintel,  216. 

Learn,  must  be  anxious  to,  207. 

Learning,  availeth  not,  139. 

Lesser,  abolish  all  the,  220. 

Lesson  given  to  Rdhula,  143. 

Lesson,  hard  times  teach  a,  103. 

Let  a  man  walk  alone,  88. 

Let  the  bliss  be  diffused,  168. 

Let  the  flesh  waste  away,  208. 

Let  us  go  into  the  world,  223. 

Let  us  live  happily,  117. 

Let  us  obey  the  truth,  226. 

Let  your  light  shine  forth,  95. 

Letter,  illustration  by  a,  134. 

Letter,  in  the,  89. 

Lie  not,  106. 

Life,  battle  of,  128 ;  come  to  teach, 
133 ;  life  everlasting,  128, 182 ;  grant 
me  my  life,  164 ;  keep  my  hold  on 
life,  204 ;  life  immortal,  99 ;  inex- 
haustible life,  152 ;  reason  in  the 
struggle  for  life,  228  ;  seek  thou  the 
life  that  is  of  the  mind,  133  ;  truth 


IS  life,  133 ;  life  yearns  for  the  truth, 
231 ;  what  is  life  in  this  world?  208. 

Light,  come  forth  into  the,  122;  il- 
limitable light,  232 ;  immeasurable 
light,  98 ;  let  your  light  shine  forth, 
95- 

Like  a  still  lake,  113. 

Like  unto  the  color  of  my  audience, 
156. 

Lily,  the,  on  a  heap  of  rubbish,  117. 

Lineage  of  the  faith,  195. 

Lintel,  leaning  against  the,  216. 

Listen  to  both  parties,  89. 

Listless  fool,  the,  168. 

Little  by  little,  161. 

Live  happily,  let  us,  117. 

Live,  more  fit  to,  128. 

Lives  of  men,  176. 

Living  are  few,  the,  187. 

Living,  luxurious,  166. 

Living  in  paradise,  184. 

•Lobster,  163. 

Locality?  is  wisdom  a,  133. 

Locality,  Nirv&na  not  a,  134. 

Logic  holds  universally,  136. 

Lord,  glorious,  129,  219. 

Lord,  pass  away,  209. 

Loss,  fivefold,  196. 

Lost,  a  treasure  that  can  never  be, 
150. 

Lost  son,  the,  160. 

Lot  to  help,  now  my,  191. 

Lotus-flower  in  water,  the,  40,  62,  99. 

Lotus-flowers,  30,  78. 

Lotus,  fragrant  like  the,  180. 

Love,  hatred  ceases  by,  115  ;  love  of 
truth,  128 ;  overcome  anger  by  love, 
115  ;  the  world  filled  with  love,  121. 

Lust,  the  dart  of  161. 

Luxurious  living,  i56. 

Macarisms,  34,  35,  42,  149. 

Made  up  of  thoughts,  in. 

Magic  power,  100. 

Main,  rivers  reach  the,  199. 

Make  thyself  happy,  209. 

Maker,  Ishvara,  the,  60,  61. 

Maker,  the,  self,  60. 

Man,  a  blind,  21. 

Man  born  blind,  the,  159. 

Man,  who  is  the  strong?  105. 


268 


THE  GOSPEL  OF  BUDDHA. 


Mango-grove,  117,  197,  211. 

Mansion,  the  burning,  158. 

Many,  the  dead  are,  187. 

Married  unto  the  truth,  be,  181. 

Master,  out  of  reverence  for  the,  221. 

Master  over  the  stream,  following 
the,  189. 

May  be  expected  to  prosper,  Sangha, 
194. 

Me,  this  is  done  by,  112. 

Meats  remained  undiminished,  181. 

Medicines,  75,  186,  218. 

Meditation  (see  bhSvana  and  sati- 
patth&na  in  the  Glossary),  30,  153, 
211. 

Meeting  in  concord,  193. 

Men,  blind,  119;  teacher  of  gods  and 
men,  200 ;  the  lives  of  men,  176. 

Men's  hearts,  bridler  of,  200. 

Mental  eye,  186. 

Merit,  four  kinds  of,  164. 

Merit,  the  order  (sangha)  the  sowing- 
ground  of,  200. 

Message  in  their  own  language,  all 
creatures  received  the,  41. 

Migrations,  cause  of  further,  99. 

Mind,  Brahma's,  120;  culture  of  the, 
70 ;  elevate  the  mind,  74 ;  mind  is 
the  guiding  rein,  173  ;  seek  thou  the 
life  that  is  the  mind,  133 ;  the  five 
roots  of  mind,  23 ;  there  is  mind, 
130. 

Miracle-mongers,  152. 

Miracles,  151, 

Miracles  forbidden,  99-101. 

Mirage,  hope  of  heaven  a,  102. 

Mirage,  the  cause  of  self  a,  42. 

Mirror  of  truth,  the,  199,  200. 

Mission,  the  preachers,  107. 

Moon,  the,  shines  by  night,  117. 

Moral  powers,  82. 

Moral  sense,  82. 

More  fit  to  live,  128. 

More,  sin  no,  161. 

Mortification  not  the  right  path,  28. 

Mortification  profitless,  39. 

Mortification  vain,  40. 

Mother,  a,  55,  99. 

Muni  of  great  understanding,  148, 150. 

Mustard  seed,  the,  185,  187. 


Naked  ascetics,  75. 

Nakedness,  impure  is,  80,  82. 

Name,  honored  be  his,  57. 

Nature  of  religion  consists  in  wor- 
ship and  sacrifice,  the,  131. 

Nature  of  the  rope,  the,  55. 

Nature  of  self,  the,  54. 

Near,  death  is,  208. 

Near  me,  he  who  walks  righteously 
is  ever,  218. 

Necessity  of  dissolution,  222. 

Nectar,  the  bee  collects,  115. 

Needed,  the  one  thing  that  is,  132, 
217. 

Noble,  eightfold  path,  the,  211,  231. 

Noble  truths,  the  four,  32. 

Non-action,  124,  125. 

Non-existence  of  the  soul,  132. 

Non-identity,  identity  and,  131,  135. 

Not  any  means  to  avoid  dying,  187. 

Not  worthy  of  yellow  robes,  88. 

Nothing  remains,  140. 

Nothing  will  remain,  199. 

Nothingness  stares  me  in  the  face, 
132, 

Nourishes  his  soul,  the  wise  man, 
167. 

Novices,  precepts  for  the,  104. 

Now  is  the  time  to  seek  religion,  16. 

Now  my  lot  to  help,  191. 

Obedience  to  the  laws  of  righteous- 
ness, 132, 

Obey  the  truth,  let  us,  226. 

Object  and  senses,  contact  of,  54. 

Observe  the  Upavasatha  or  Sabbath, 
105. 

Ocean,  199;  rivers  in  the  ocean,  190; 
my  doctrine  is  like  the  great  ocean, 
156. 

Offering,  four  kinds  of,  165. 

Omens  abolished,  151. 

Omens  of  Buddhahood,  9. 

One  hemp-grain  each  day,  27. 

One  in  essence,  232. 

One,  the  truth  is  but,  116,  142,  231. 

One  thing  that  is  needed,  the,  132,  217. 

Oneself,  purity  and  impurity  belong 

to.  III. 

Order,  rules  for  the,  105. 


INDEX. 


269 


Order,  the,  (sangha)  the  sowing- 
ground  of  merit,  200. 

Ordination,  46,  48,  49  [see  also  Pra- 
vrajya  and  UpasampadS  in  the 
Glossary]. 

Others  art  thou  thyself,  139. 

Others,  the  faults  of,  114,  115. 

Our  water  is  all  gone,  171. 

Outcast,  the,  174;  by  deeds  one  be- 
comes an  outcast,  174 ;  who  is  an 
outcast?  174. 

Outcome  of  evil,  pain  is  the,  113. 

Outcome  of  good,  happiness  is  the, 
113. 

Outwitted,  164. 

Overcome  anger  by  love,  115. 

Overcome  evil  by  good,  115. 

Overcome  grief,  206. 

Ox  led  to  slaughter,  188. 

Pain  is  the  outcome  of  evil,  113. 

Parable,  144,  158,  168. 

Parable  of  the  hungry  dog,  176. 

Paradise  in  the  West,  the,  152 ;  living 
in  paradise,  184  ;  the  paradise  of 
the  pure  land,  153. 

Parties,  listen  to  both,  89. 

Party  in  search  of  a  thief,  a,  182. 

Pass  away,  about  to,  216 ;  pass  away 
Lord,  209 ;  pass  away  now,  208  ; 
people  pass  away,  188 ;  the  truth 
will  never  pass  away,  131. 

Passed  away  according  to  his  deeds, 
172. 

Passion,  rain  and,  112. 

Past,  thou  wilt  reap  the  harvest  sown 
in  the,  138. 

Path  of  transmigration,  weary,  211 ; 
sign  of  the  right,  121 ;  the  eightfold, 
33  ;  the  immortal  path,  64 ;  the  no- 
ble eightfold  path,  122,  211,  231  ; 
mortification  not  the  path,  28;  walk 
in  the  noble  path,  139 ;  a  pathless 
jungle,  120;  are  all  paths  saving? 
118.  [See  also  Maggo  in  the  Glos- 
sary.] 

Peace  on  earth,  8. 

Peacemaker,  the,  175. 

Peak,  Vulture's,  194. 

People  dissatisfied,  the,  59;  people 
pass  away,  188  ;  wise  people  falter 


not,  112  ;  wise  people  fashion  them 
selves,  112. 

Perception  of  truth,  the  refreshing 
drink,  98. 

Perishable,  the  /,  54. 

Personalities  of  Buddha,  the  three, 
225. 

Pestilence,  102. 

Physician,  16, 160, 186 ;  the  best  physi- 
cian, 147;  without  beholding  the 
physician,  218. 

Pit,  treasure  laid  up  in  a  deep,  149. 

Pity  me  not,  21. 

Plantain-tree,  31. 

Playthings,  159. 

Pleasure,  he  who  lives  for,  113 ;  let  a 
man  take  pleasure  in  the  dharma, 
149. 

Pleasures  destroy  the  foolish,  114 
pleasures  of  self  in  heaven,   133; 
why  do  we  give  up  the  pleasures  of 
the  world,   151 ;  religious  wisdom 
lifts  above  pleasures,  185. 

Potter,  141 ;  potter,  vessels  made  by 
the,  188. 

Power,  incantations  have  no,  27; 
magic  power,  100. 

Powerful  elephant,  144. 

Powerful  king,  no. 

Powers,  moral,  82. 

Practise  the  truth,  139. 

Praise  of  all  the  Buddhas,  the,  232. 

Prayers,  120;  prayers  vain  repeti- 
tions, 27. 

Preach  the  doctrine,  glorious  in  the 
beginning,  middle,  and  end,  49 ; 
preach  to  all  beings,  109. 

Preacher's  mission,  the,  107;  the 
preacher's  sole  aim,  108. 

Preachers,  TathSgatas  are  only,  in 

Precepts,  220 ;  precepts  for  the  nov- 
ices, 104 ;  ten  precepts,  104 ;  walk 
according  to  the  precepts,  216. 

Precious  crown  jewel,  no. 

Precious  jewel,  a,  225. 

Priceless,  the  lives  of  men  are,  176. 

Priest  and  layman  alike,  74. 

Prince,  test  of  the,  10. 

Problem  of  the  soul,  the,  23. 

Profitless,  mortification,  39. 

Prohibitions,  loi. 


270 


THE  GOSPEL  OF  BUDDHA. 


Promoted  him  higher,  he,  160. 

Propound  the  truth,  107. 

Prosper,  sangha  may  be  expected  to, 
194. 

Prospered,  bhikshus,  loa 

Punishment  of  the  criminal,  126. 

Punishment,  the  fruit  of  the  crim- 
inal's act,  127. 

Puppets  on  a  string,  103. 

Pure  land,  the  paradise  of  the,  152, 
153- 

Purity  and  impurity  belong  to  one- 
self, III. 

Purpose  of  being,  the,  228. 

Purpose,  speak  to  the,  106. 

Qualities,  cloud  of  good,  no;  eight 
wonderful  qualities,  156,  157. 

Quality,  the  thing  and  its,  24. 

Quarrels,  86. 

Quarters,  the  four,  121 ;  the  six  quar- 
ters, 122. 

Question  concerning  annihilation, 
124. 

Questioned,  the  sages,  11 

Questions  of  the  dgva,  146. 

Rabbit  rescued  from  the  serpent,  21. 

Rags,  cast-off,  75,  77. 

RShuIa,  lessons  given  to,  143. 

Rain  and  passion,  112. 

Rain  fell,  80. 

Rain,  good  works  are,  173. 

Rare  in  the  world,  201. 

Real,  truth  makes  things,  5. 

Reap  the  harvest  sown  in  the  past, 
thou  wilt,  138. 

Reap  what  we  sow,  we,  132,  178. 

Reason,  as  the  helpmate  of  self,  229. 

Reason  in  the  struggle  for  life,  228. 

Reason,  no  truth  is  attainable  with- 
out, 230. 

Reasoning  ceases,  134. 

Rebirth  without  transmigration  of 
self,  26. 

Rebuked,  the  bhikshus,  94. 

Received  the  message  in  their  own 
language,  all  creatures,  41. 

Re-establishing  concord,  two  ways 
of,  89. 

Re-establishment  of  concord,  88. 


Reform  to-day,  103. 

Refreshing  drink,  the,  perception  of 
truth,  98. 

Refuge  in  the  Blessed  One,  129,  130, 
140,  220. 

Refuge  in  the  Buddha,  46,  47,  52,  56, 
104,  146,  182,  183,  224,  230. 

Refuge  in  the  Enlightened  Teacher, 
123. 

Refuge  is  his  name,  190. 

Rejoice,  angels,  8. 

Religion,  Buddha's,  consolidation  of, 
75 ;  now  is  the  time  to  seek  religion, 
16;  seeing  the  highest  religion,  116; 
the  gift  of  all  religion,  116;  there-- 
ligion  of  all  Buddhas,  56;  worship 
and  sacrifice  the  nature  of  religion, 
131 ;  thou  tearest  down  religion, 
131. 

Religious  man,  the,  and  truth,  105; 
religious  wisdom  lifts  above  pleas- 
ures, 185 ;  religious  zeal  flagging, 
29. 

Rely  on  yourselves,  206. 

Remain  in  thy  station,  62 ;  nothing 
will  remain,  199  ;  the  truth  will  re- 
main, 217,  221. 

Repetitions,  prayers  vain,  27. 

Rescue  in  the  desert,  169. 

Restore  to  you  a  nobler  beauty,  to, 
180. 

Revere  the  traditions,  227. 

Reverence  for  the  Master,  out  of, 
221. 

Reverence  my  father,  I,  123. 

Rice-milk,  81. 

Rich  in  returns,  charity,  ao. 

Righteous  cause,  war  in  a,  127. 

Righteousness,  foundation  of  the 
kingdom  of,  37 ;  source  of  all  right- 
eousness, 98 ;  the  kingdom  of  right- 
eousness, 43  ;  the  throne  of  truth  is 
righteousness,  230. 

Right  path,  mortification  not  the,  28, 

Right  path,  sign  of  the,  121. 

Right  thought,  helmet  of,  79. 

Ripe  fruits,  188. 

Rituals  have  no  eflBcacy,  27. 

River,  crossed  the,  198. 

Rivers  in  the  ocean,  190. 

Rivers  reach  the  main,  199. 


INDEX. 


271 


Roads  cross,  where  four,  118. 

Robe  of  the  Tath^gata,  107. 

Robes,  lay,  tj\  robes  of  cloth  of  gold, 

213;  the  bkikshus  doffed  their  robes, 

80. 
Rock  a  good  blow,  give  the,  172. 
Room  for  the  /,  no,  54. 
Root  of  evil,  ignorance  the,  31. 
Roots  of  mind,  the  five,  23. 
Rope,  the  nature  of  the,  55. 
Rubbish,  the  lily  on  a  heap  of,  117. 
Rules  for  the  order,  105. 

Sabbath,  84  ;  observe  the  Upavasatha 
or  Sabbath,  105. 

Sacrifice,  27 ;  sacrifice  of  self,  132 ; 
the  nature  of  religion,  worship  and 
sacrifice,  131. 

Sacrifices,  26 ;  sacrifices  cannot  save, 
139. 

Sages  questioned,  the,  i. 

Saint,  a  sinner  can  become  a,  151. 

Salvation  alone  in  the  truth,  206,  207; 
assured  of  final,  221 ;  salvation  the 
extinction  of  self,  4 ;  work  out  your 
salvation,  211,  221. 

Sameness  and  continuity,  137. 

Sandy  desert,  a,  170. 

Save,  faith  alone  can,  190. 

Saving  paths?    Are  all  paths,  118. 

Saving  power,  incantations  have  no, 
27. 

Saviour  of  others,  a,  141. 

Saviour  appeared,  the,  229. 

Saviour,  truth  the,  5,  42. 

Scepticism,  106,  107. 

Schism,  the,  85. 

Scold,  do  not,  8g. 

Search  of  a  thief,  a  party  in,  182. 

Season,  flowers  out  of,  216. 

Season,  rainy,  49,  204. 

Sect  of  DSvadatta,  95. 

Seed,  faith  is  the,  173. 

Seeing  the  highest  religion,  116. 

Seek  thou  the  life  that  is  of  the  mind, 
133. 

Self,  60;  self  an  error,  55  ;  self  an  il- 
lusion, 34;  self  and  the  cause  of 
troubles,  42;  self  and  truth,  3,  33, 
i«7;  self  begets  selfishness,  5;  cleav- 
ing to  self,  137;  complete  surrender 


of  self,  127;  eradication  of  self,  126; 
self-extinction,  132;  identity  of  self, 
137;  illusion  of  self,  123  ;  pleasures 
of  self  in  heaven,  133;  self  is  a  fever, 
42 ;  self  is  change,  138;  self  is  death, 
133)  138,  140 ;  self-mortification,  75 ; 
my  self  has  become  the  truth,  141 ; 
reason  as  the  helpmate  of  self,  229 ; 
rebirth  without  the  transmigration 
of  self,  26;  sacrifice  of  self,  132; 
the  cause  of  self  a  mirage,  42;  the 
conquest  of  self,  128 ;  the  extinction 
of  self,  salvation,  4;  the  idea  of  self, 
217;  self,  the  maker,  60;  the  nature 
of  self,  54 ;  self,  the  veil  of  MSyS, 
6;  truth  and  self,  133 ;  truth  guards 
him  who  guards  his  self,  in  ;  thou 
clingest  to  self,  102 ;  where  is  the 
identity  of  my  self,  134 ;  which  is 
the  true  self  ?  138. 

Selfhood,  the  cause  of,  found,  33. 

Selfhood,  thirst  for  existence  and,  30. 

Selfish  is  my  grief,  187. 

Selfishness,  self  begets,  5. 

Selfishness,  surrender,  55. 

Sense,  moral,  82. 

Senses  and  object,  contact  of,  54. 

Sentence  of  expulsion,  85,  86. 

Sentiency,  truth  vibrated  through, 
228. 

Separation,  combination  subject  to, 

25- 

Sermon  on  abuse,  the,  145 ;  the  ser- 
mon on  charity,  63  ;  sermon  on  fire, 
52- 

Serpent,  rabbit  rescued  from  the,  21. 

Seven  kinds  of  wisdom,  82. 

Sevenfold  higher  wisdom,  198. 

Shaveling,  174, 

Shedding  of  blood,  26. 

Shine  forth,  let  your  light,  95. 

Shines  by  night,  the  moon,  117. 

Sick  bhikshu,  the,  190,  191. 

Sickness  fell  upon  him,  204,  211,  212. 

Sight,  blind  received,  7. 

Sign  of  the  right  path,  121. 

Signs  forbidden,  astrology  and  fore- 
casting by,  210;  signs  of  Buddha- 
hood,  8 ;  the  four  signs,  la. 

Sin  appears  sweet,  113. 

Sin  no  more,  161. 


72 


THE  GOSPEL  OF  BUDDHA. 


Sin,  struggle  against,  211. 

Sin,  the  truth  cleanses  from,  323. 

Sinner  can  become  a  saint,  a,  151. 

Six  quarters,  the,  122. 

Slaughter,  27. 

Slaughter,  ox  led  to,  188. 

Smith,  Chunda,  the,  211,  214,  215. 

Snake,  a  wet  rope  no,  41. 

So  great  an  honor,  202. 

Soldier,  a,  Simha,  126. 

Soldier  of  truth,  a,  129. 

Soldiers  of  the  TathSgata,  no. 

Solitary,  116. 

Son,  the  lost,  160. 

Son,  father  and,  184. 

Song  of  ecstasy,  197,  198. 

Songs,  heavenly,  216. 

Sorcerers,  152. 

Sorrow  compared  with  a  sword,  14. 

Soul,  Gautama  denies  the  existence 
of  the,  130;  non-existence  of  the 
soul,  132 ;  the  /  the  soul,  23 ;  the 
problem  of  the  soul,  23 ;  the  sum  of 
the  soul,  166. 

Souls  not  separate  and  self-existent 
entities,  132. 

Soup,  a  spoon  tastes  not  the  flavor 
of  the,  169. 

Source  of  all  righteousness,  98. 

Sovereign,  make  you,  207. 

Sovereignty,  holiness  better  than,  21. 

Sow  that  you  will  reap,  what  you,  178. 

Sow,  we  reap  what  we,  132. 

Sower,  Buddha  the,  173. 

Sowest,  others  will  reap  what  thou, 

X39. 
Sowing-ground  of  merit,  the  order 

(sangha)  the,  200. 
Speak,  the  deaf  and  dumb,  8. 
Speak  to  the  purpose,  106. 
Speaking  untruths,  144. 
Speculations,  116. 
Spells  forbidden,  loi. 
Spirit,  in  the,  89. 
Spiritual,  all  existence  is,  130. 
Spiritual  eye,  227. 
Spits  at  heaven,  like  one  who,  146. 
Spoon,  a,  tastes  not  the  flavor  of  the 

soup,  169. 
Spread  the  truth,  43. 
Staircase,  a,  118. 


Stamp  of  a  king's  seal,  184. 

Sta,res  me  in  the  face,  nothingness, 

132. 
Station,  remain  in  thy,  62. 
Steal  not,  106. 
Stream,  following  the  Master  over 

189. 
Stream,  he  had  crossed  the,  189. 
String,  puppets  on  a,  103. 
Strong  man,  who  is  the  ?  105. 
Struck  by  apoplexy,  169. 
Struggle  against  sin,  211. 
Struggle  for  life,  reason  in  the,  228. 
Struggle  must  be,  127. 
Subject  to  separation,  combination, 

25- 

Substance,  the,  of  Brahman  lore,  119. 
Such  a  one  will  wander  rightly  in  the 

world,  148,  149. 
Such  faith  have  I,  197. 
Suffer,  the  Blessed  One  had  to,  205. 
Suffering,  bliss  where  there  is,  16. 
Sun  is  bright,  the,  117. 
Sun  of  the  soul,  the,  166. 
Superstition,  122. 
Supplications  forbidden,  loi. 
Supplications  have  no  effect,  151. 
Suprabuddha,  95. 
Surrender,  127. 
Surrender  selfishness,  55. 
Surrender  to  evil  powers,  no,  127. 
Swear  not,  106. 
Sweet,  sin  appears,  113. 
Swooned,  the  Blessed  One,  28. 
Sword,  sorrow  compared  with,  14. 

Tailor,  the  greedy,  162. 

Talents.  [See  Abhijfia  in  the  Glos- 
sary.] 

Talk,  foolish,  119. 

Tastes  not  the  flavor  of  the  soup,  a 
spoon,  169. 

Teach  the  same  truth,  232. 

Teacher,  Buddha  the,  iii ;  teacher  of 
gods  and  men,  200;  the  teacherun- 
known,  156;  we  have  no  teacher 
more,  220. 

Temporary,  many  laws  are,  226. 

Ten  commandments,  the,  105. 

Ten  great  calamities,  191. 

Ten  precepts,  104. 


INDEX. 


273 


Tenn^  of  the  world,  such  are  the,  188. 

Tesi  of  the  prince,  10. 

That  it  be  well  grounded,  198. 

There  is  mind,  130. 

They  know  me  not,  157. 

Thief,  a  party  in  search  of  a,  182. 

Thinkers  are  bright,  117. 

Thing  and  its  quality,  the,  24. 

Things  as  they  are,  55. 

Thirst  for  existence  and  selfhood,  30. 

Thirst,  the  extinction  of,  116. 

Thirsty,  I  am,  212 ;  water  for  the 
thirsty,  i. 

This  is  done  by  me,  112. 

Thorn  in  the  flesh,  116. 

Thou  art  the  Buddha,  129 ;  thou  canst 
not  escape  the  fruit  of  evil  actions, 
139 ;  thou  clingest  to  self,  102 ;  thou 
tearest  down  religion,  131 ;  thou 
wilt  reap  what  thou  sowest,  139. 

Thought,  helmet  of  right,  79;  the 
thought  of  /,  24 ;  we  the  result  of 
thought.  III. 

Thoughtlessness  the  path  of  death, 

112. 

Thoughts  continue,  134 ;  made  up  of 
thoughts.  III ,  thoughts  of  love,  121; 
thoughts  will  endure,  ri2. 

Three  dangers  hang  over  PStaliputra, 
196. 

Three  personalities  of  Buddha,  the, 
225. 

Three  vows,  44. 

Three  woes,  the,  11. 

Thyself,  others  art  thou,  139. 

Tidings,  glad,  i ;  good  tidings,  16. 

Tie  all  souls  together,  bonds  that,  232. 

Time  of  grace,  the,  161,  170. 

Time  to  seek  religion,  now  is  the,  16. 

Times,  hard,  teach  a  lesson,  103, 

To-day,  reform,  103. 

Together,  bonds  that  tie  all  souls,  232. 

Toys,  159. 

Traditions,  revere  the,  227. 

Transiency,  immortality  in,  3. 

Transmigration,  eddies  of,  144;  re- 
birth without  the  transmigration  of 
self,  26;  weary  path  of  transmigra- 
tion, 211. 

Transmission  of  the  soul  and  the  /, 


Treacherous,  charms  are,  180. 

Treasure  laid  up  in  a  deep  pit,  149. 

Treasure  that  can  never  be  lost,  a, 
150. 

Trespasses,  confession  of,  84. 

Troubles,  the  cause  of,  and  self,  42. 

Truly  thou  art  Buddha,  123. 

Trumpeter,  121. 

Trust  in  truth,  2. 

Truth,  a  soldier  of,  129 ;  abodes  of 
truth,  63 ;  be  anxious  to  learn  the 
truth,  106;  be  married  unto  the 
truth,  181 ;  Buddha  the  truth,  2, 217, 
227 ;  clay  can  be  changed  into  chil- 
dren of  truth,  131 ;  delusion  and 
truth,  31 ;  eye  of  truth,  43  ;  glorious 
is  the  truth,  46,  47,  56 ;  hold  fast  to 
the  truth,  206 ;  I  am  the  truth,  141; 
immortality  of  truth,  133,  140,  182; 
incarnation  of  the  truth,  225 ;  king- 
dom of  truth,  38,  217 ;  let  us  obey 
the  truth,  226;  life  yearns  for  the 
truth,  231 ;  love  of  truth,  J28 ;  my 
self  has  become  the  truth,  141 ;  no 
truth  is  attainable  without  reason, 
230;  perception  of  truth,  the  re- 
freshing drink,  98;  practise  the 
truth,  139 ;  propound  the  truth,  107; 
salvation  alone  in  the  truth,  206, 
207 ;  spread  the  truth,  43  ;  teach  the 
same  truth,  232 ;  the  embrace  of 
truth,  181 ;  the  king  of  truth,  no, 
141 ;  the  mirror  of  truth,  199,  200; 
the  throne  of  truth  is  righteousness, 
230;  the  religious  man  and  truths 
105 ;  the  truth  cleanses  from  sin, 
223 ;  the  truth  found,  43 ;  the  truth 
has  been  made  known  to  me,  220; 
the  truth  will  never  pass  away,  131; 
the  truth  will  remain,  217,  221 ;  the 
world  is  built  for  truth,  230 ;  there 
is  but  one  truth,  116,  142;  trust  in 
truth,  2 ;  truth  and  immortality,  6; 
truth  and  self,  3, 4, 33, 127, 133  ;  truth 
cannot  be  fashioned,  231 ;  truth  can- 
not die.  217 ;  truth  dawns  upon  me, 
139;  truth  guards  him  who  guards 
his  self,  111 ;  truth  has  taken  its 
abode  in  me,  140;  truth  in  all  its 
glory,  29;  truth  is  best,  42;  truth  is 
hidden  to  the  blind,  226;  truth  is 


274 


THE  GOSPEL  OF  BUDDHA. 


life,  133 ;  truth  is  one,  231 ;  truth  is 
the  essence  of  life,  231 ;  truth  makes 
things  real, 5;  truth  the  correct  com- 
prehension of  all  things,  34;  truth 
the  image  of  the  eternal,  3 ;  truth 
the  saviour,  5,  42;  truth  vibrated 
through  sentiency,  228. 

Truthful,  be,  106. 

Truths,  the  four  noble,  32,  160. 

Twelve  nidSnas,  the,  31, 

Two  ways  of  re-establishing  concord, 
89. 

Tyrant,  177. 

Unclean,  the  vessel  has  become,  144. 
Undiminished,  meats  remained,  181. 
Unguents,  75. 

Union  of  what  we  know  not,  119. 
Union  with  Brahma,  120. 
Universally,  logic  holds,  136. 
Universe,  face  to  face,  121. 
Unknown  teacher,  the,  156. 
Unshod,  the  Blessed  One  walked,  94. 
Untruths,  speaking,  144. 
Upright  conduct,  194. 

Vain,  mortification,  40. 

Vain  repetitions,  prayers,  27. 

Vanities,  42. 

Vanity,  24,  102, 112,  114,  151 ;  vanity  of 

worldliness,  loi ;  vanity  of  worldly 

happiness,  2. 
Various  kinds  of  assemblies,  156. 
Veil  of  MSyS,  the,  178. 
Vessel  has  become  unclean,  the,  44. 
Vessels,  141 ;   vessels   made  by  the 

potter,  188. 
Vibrated  through  sentiency,  truth, 228. 
Victor,  the  greater,  128. 
Vision  a  shramana,  the,  15. 
Vows,  three,  44. 
Vulture's  Peak,  194. 

Walk  according  to  the  precepts,  216 ; 

let  a  man  walk  alone,  88  ;  the  lame 

walk,  8;  walk  in  the  right  path,  139. 
Wander  rightly  in  the  world,  such  a 

one  will,  148,  149. 
War,  goes  out  to  wage,   no;    is  it 

wrong  to  go  to  war  ?  126 ;  war  in  a 

rigbteoas  cause,  127. 


Warriors  are  bright,  117. 

Warriors,  destiny  of,  128. 

Water,  doctrine  like  unto,  157 ;  fetch 
me  some  water,  212;  is  the  water 
now  fit  for  drinking  ?  143  ;  our  water 
is  all  goue,  171 1  the  lotus-flower  in 
water,  40,  62,  99  ;  water  gurgling  be- 
neath, 172 ;  water  for  the  thirsty,  1 ; 
the  water  of  immortality,  128. 

Waterless  desert,  a,  120. 

Ways,  the  best  of,  is  eightfold,  116. 

We  have  no  teacher  more,  220 ;  we 
the  result  of  thought,  in. 

Wearisome  to  the  Blessed  One,  199. 

Weary  path  of  transmigration,  211. 

Welfare,  eight  conditions  of,  192, 193, 
194. 

Well,  the  woman  at  the,  174. 

West,  facing  towards  the.  195;  the 
paradise  in  the  West,  152. 

Wet  rope,  a,  no  snake,  41. 

What  we  know  not,  a  union  of,  119; 
what  is  life  in  this  world  ?  208 ;  what 
you  sow  that  you  will  reap,  178. 

Wheel,  the,  41 ;  the  wheel  of  empire, 
207  ;  the  wheel  of  individuality,  53. 

Where  does  the  wind  dwell?  133; 
where  four  roads  cross,  118  ;  where 
is  NirvSna  ?  133 ;  where  is  the  iden- 
tity of  my  self  ?  134. 

Which  is  the  true  self  ?  138. 

Who  is  an  outcast  ?  174  ;  who  is  the 
strong  man  ?  105. 

Why  do  we  give  up  the  pleasures  of 
the  world  ?  151. 

Why  preserve  this  body  of  flesh  ?  217. 

Wild  crane,  the,  103. 

Wind,  as  a  great,  134. 

Wind  dwell  ?  where  does  the,  133. 

Wisdom  has  no  dwelling-place,  133; 
is  wisdom  a  locality?  133;  religious    # 
wisdom  lifts  above  pleasure,  185; 
seven  kinds  of  wisdom,  82 ;  seven- 
fold higher  wisdom,  198. 

Wise  man  nourishes  his  soul,  the,  167; 
wise  people  falter  not,  112 ;  wise 
people  fashion  themselves,  112. 

Wishes,  five,  of  BimbisSra,  56. 

Without  beholding  the  physician,2i8. 

Woes,  the  three,  n. 

Woman,  a  worldly,  203  ;  if  you  see  B 


INDEX. 


275 


woman,  78  ;  the  woman  at  the  well, 
174. 

Women  as  a  rule  are,  etc.,  201 ;  the 
first  women  lay-disciples,  48. 

Word,  last,  222;  word  of  the  Buddhas, 
18. 

Words  of  Buddhas  immutable,  the, 
15- 

Work  out  your  salvation,  211,  221. 

World  dark,  do  not  call  the,  166 ; 
world  filled  with  love,  121 ;  let  us  go 
into  the  world,  223 ;  rare  in  the 
world,  201 ;  such  a  one  will  wander 
rightly  in  the  world,  148,  149 ;  such 
are  the  terms  of  the  world,  188 ;  the 
world  is  built  for  truth,  230 ;  come 
into  the  world  to  befriend,  190; 
what  is  life  in  this  world  ?  208 ;  why 
do  we  give  up  the  pleasures  of  the 
world  ?  151. 

Worldliness,  dust  of,  36 ;  jewels  and 


worldliness,  46;  vanity  of  worldli- 
ness, lOI. 

Worldling  nourishes  his  body,  the, 
167. 

Worldly  happiness,  vanity  of,  2;  a 
worldly  woman,  203. 

Worn-out  cart,  as  a,  206. 

Worship,  27. 

Worship  and  sacrifice,  the  nature  of 
religion,  131. 

Worthiest  homage,  216. 

Worthy  of  yellow  robes,  not,  88. 

Yashas,  45,  46,  47,  48,  121. 
Yellow  robes,  not  worthy  of,  88. 
Yoke,  gone  into  the,  116. 
Your  eyes  are  blind,  166. 
Yourselves,   be  ye  lamps  unto,  206; 

rely  on  yourselves,  206  •  yourselves 

have  known,  221. 

Zeal  flagging,  religious,  29. 


[Names  and  terms  must  be  looked  up  in  the  Glossary,  where  references 
to  pages  of  the  present  book  are  separated  by  a  dash  from  the  explanation.] 


WHAT  IS  BUDDHISM? 


I.    A  BRIEF  STATEMENT  OF  ITS  TENETS. 

1 .  Buddhism  is  the  religion  of  deliverance  from  evil  by  enlight- 
enment. 

2.  Enlightenment  means  recognition  of  truth  and  truth  must 
be  found  by  investigation. 

Enlightenment  teaches  that  the  law  of  cause  and  effect  is  irre- 
fragable in  the  moral  world  not  less  than  in  the  physical  world,  and 
that  every  evil  deed  has  its  evil  effect,  every  good  deed  its  good 
consequences,  which  we  cannot  escape  either  in  this  or  in  any  other 
existence. 

By  enlightenment  we  learn  that  the  main  evil,  indeed  the  sole 
absolute  evil  is  moral  badness,  and  its  cause  is  selfhood.  Selfhood 
is  an  illusion,  but  the  illusion  is. dispelled  by  enlightenment. 

Enlightenment  at  the  same  time  imparts  an  all-comprehensive 
kindness  toward  all  living  beings,  and  a  deep  compassion  with 
every  creature  that  suffers. 

Thus,  truth  is  like  a  lamp.  It  reveals  to  us  the  good  law  and 
points  out  the  noble  path  of  righteousness  leading  to  Nirvina. 

3.  NirvS.na,  or  the  entire  surrender  of  selfhood  to  truth,  is  de- 
liverance from  evil,  and  the  highest  bliss  attainable. 

4.  He  who  has  attained  to  perfect  enlightenment,  so  as  to  be  a 
teacher  of  mankind,  is  called  by  Buddhists  a  Buddha,  which  means 
the  Enlightened  One. 

5.  Buddhists  revere  Gautama  Siddhirtha  as  Buddha,  for  he 
has  for  the  first  time  most  clearly  pointed  out  the  truth  which  has 
proved  an  unspeakable  blessing  to  many  hundreds  of  millions  of  suf- 
fering beings. 

II.  EXPLANATIONS. 

In  order  to  remove  some  of  the  most  important  miscomprehen- 
sions we  add  the  following  explanations  : 

1.  Buddhism  has  no  dogmas  in  the  sense  of  Christian  dogmas. 
Its  doctrines  are  not  based  upon  a  revelation  in  the  sense  of  a 
Christian  revelation.  Every  Buddhist  is  free  to  investigate  for 
himself  the  facts  from  which  the  Buddhist  doctrines  have  been  de- 
rived. Buddha  had  no  other  revelation  than  the  experience  which 
every  human  being  is  confronted  with.  He  only  had  a  deeper  in- 
sight into  the  nature  of  things,  and  could,  better  than  any  other 
man,  trace  the  cause  of  evil  and  propose  a  remedy 

2.  A  conflict  between  religion  and  science  is  impossible  in 
Buddhism.  It  is  in  harmony  with  Buddha's  injunctions  to  accept 
all  those  propositions  which  have  been  proved  to  be  true  by  a  care- 
ful scientific  investigation.  Buddha  taught  only  those  truths  which 
are  necessary  for  salvation.     It  is  noteworthy  that  modern  psy- 


WHAT  IS  BUDDHISM  ? 

chology,  as  worked  out  by  the  most  advanced  Western  scientists 
who  have  heard  little  of  Buddha,  confirm  Buddha's  doctrines  of 
the  soul. 

3.  Buddhism  is  commonly  said  to  deny  the  existence  of  the 
soul.  This  statement  is  correct  or  incorrect  according  to  the  sense 
in  which  the  word  soul  is  used.  Buddhism  denies  the  reality  of 
the  selfhood  of  the  soul.  It  denies  the  existence  of  a  soul-substra- 
tum, of  a  metaphysical  soul-entity  behind  the  soul  ;  but  not  of  the 
feeling,  thinking,  aspiring  soul,  such  as  we  know  from  experience 
ourselves  to  be.  To  deny  the  existence  of  the  soul  in  the  latter 
sense  would  be  a  denial  of  the  surest  facts  of  the  existence  of  which 
we  have  the  most  direct  and  most  reliable  knowledge. 

4.  Buddhism  does  not  propose  the  doctrine  of  the  annihilation 
of  the  soul  at  the  moment  of  death,  but  teaches  the  continuance  of 
the  soul  according  to  the  deeds  done  during  life,  which  is  called 
the  law  of  Karma.  There  are  among  Buddhists  various  views  and 
theories  as  to  the  law  of  Karma  and  the  reincarnation  of  the  soul. 
They  are  mostly  various  ways  of  symbolically  expressing  the  same 
truth  ;  but  should  they  be  contradictory,  this  question  as  all  other 
problems,  will  have  to  be  decided  by  an  impartial  investigation  of 
the  facts  with  the  best  scientific  methods  at  our  command. 

5.  Buddhism  is  commonly  said  to  deny  the  existence  of  God. 
This  is  true  or  not  trucJ  according  to  the  definition  of  God.  While 
Buddhists  do  not  believe  that  God  is  an  individual  being  like  our- 
selves, they  recognise  that  the  Christian  God-idea  contains  an  im- 
portant truth,  which,  however,  is  more  perfectly  expressed  in  Bud- 
dhism. Buddhism  teaches  that  the  essence  of  Buddha,  or  Ami- 
tabha,  the  source  of  light,  i.  e.  that  which  gives  enlightenment,  and 
the  recognition  of  which  is  Nirvana,  is  omnipresent  and  eternal.  It 
is  that  which  gives  reality  to  existence,  it  is  the  everlasting  proto- 
tjrpe  of  truth,  and  above  all  it  is  the  good  law  of  religion  which  is 
the  ultimate  authority  of  moral  conduct. 

6.  Buddhism  is  no  pessimism.  Buddhism,  it  is  true,  boldly 
and  squarely  faces  the  problem  of  evil,  and  recognises  Ihe  existence 
of  evil ;  but  it  does  so  in  order  to  show  to  mankind  the  way  of  es- 
cape. Buddhism  does  not  preach  annihilation,  but  salvation  ;  it 
does  not  teach  death  but  life  ;  it  does  not  enjoin  mortification  but 
the  right  way  of  living  ;  its  aim  is  Nirvdna,  the  abandonment  of 
selfhood  and  leading  a  life  of  truth  which  is  attainable  here  upon 
earth  in  this  life  of  ours. 

7.  Christianity  in  many  respects  resembles  Buddhism.  The 
ethics  of  Christ  are  truly  elevating  and  remind  Buddhists  of  the 
noble  injunctions  of  Buddha.  Buddhists,  however,  do  not  accept  the 
dogmas  of  Christianity  because  they  stand  in  contradiction  to  sci- 
ence and  are  apt  to  foster  a  spirit  of  intolerance  and  narrowness. 


Commendations   and   Criticisms 

of  the 

GOSPEL  OF  BUDDHA 


With  Table  of  References  and  Parallels,  Glossary, 
and  Complete  Index.    Cloth,  Gilt  Top.    Price,  $i.oo. 

Some  readers  of  The  Gospel  of  Buddha  have  asked  : 
*'Is  this  book  genuine  Buddhism,  or  has  it  been  col- 
ored by  the  author's  philosophical  notions?"  There  is 
no  better  answer  to  this  question  than  the  publication 
of  a  few  responses  that  came  from 

REPRESENTATIVE  BUDDHISTS, 

to  whom  the  book  was  submitted  for  approval. 

His  Majesty,  the  King  of  Siam,  sent  the  following 
communication  through  his  private  secretary: 

"Dear  Sir  :  I  am  commanded  by  His  Most  Gracious  Majesty, 
the  King  of  Siam,  to  acknowledge,  with  many  thanks,  the  receipt 
of  your  kind  letter  and  the  book.  The  Gospel  of  Buddha,  which  he 
esteems  very  much  ;  and  he  expresses  his  sincerest  thanks  for  the 
very  hard  and  difficult  task  of  compilation  you  have  considerately 
undertaken  in  the  interest  of  our  religion. 

' '  I  avail  myself  of  this  favorable  opportunity  to  wish  the  book 
every  success." 

His  Royal  Highness,  Prince  Chandradat  Chudha- 
dharn,  official  delegate  of  Siamese  Buddhism  to  the 
Chicago  Parliament  writes : 

'  'As  regards  the  contents  of  the  book,  and  as  far  as  I  could  see, 
it  is  one  of  the  best  Buddhist  Scriptures  ever  published.     Those 


who  wish  to  know  the  life  of  Buddha  and  the  spirit  of  his  Dharma 
may  be  recommended  to  read  this  work  which  is  so  ably  edited 
that  it  comprises  almost  all  knowledge  of  Buddhism  itself." 

The  Rt.  Rev.  C.  A.  Seelakkhandha,  a  Buddhist 
high  priest  of  Dodanduwa,  Ceylon,  writes  as  follows : 

• '  The  Gospel  of  Buddha  will  find  a  place  among  the  foremost 
of  the  English  works  on  Buddhism.  My  warmest  thanks  I  offer 
you  for  giving  the  public  so  valuable  a  book  on  Buddhism  as  this." 

Mr.  A.  E.  Buultjens,  B.  A.  (Cantab.),  the  erudite 
Principal  of  Ananda  College,  Colombo,  and  General 
Manager  of  Buddhist  Schools,  writes  : 

' '  I  have  read  the  book  and  like  it  immensely.  I  shall  use  it 
in  our  English  schools."^ 

D.  B.  Jayatilaka,  B.  A.,  Head  Master,  Buddhist 
High  School,  Kandy,  Ceylon,  writes  : 

"  The  book  is  undoubtedly  the  best  popular  work  on  Buddhism 
in  the  English  language.  Dr.  Cams  presents  an  accurate  account 
of  Buddhism  in  his  work." 

The  book  has  been  introduced  as  a  reader  in  private 
Buddhist  schools  of  Ceylon.  Mrs.  Marie  M.  Higgins, 
Principal  of  the  Musaeus  School  and  Orphanage  for 
Buddhist  Girls,  Cinnamon  Gardens,  Colombo,  Ceylon, 
writes  as  follows : 

"It  is  the  best  work  I  have  read  on  Buddhism.  This  opinion 
is  endorsed  by  all  who  read  it  here.  I  propose  to  make  it  a  text- 
book of  study  for  my  girls. ' ' 

The  General  Manager  of  Buddhist  schools  pro- 
posed to  introduce  the  book  in  the  government  Bud- 
dhist schools  of  Ceylon,  but  he  was  overruled  by  the 
government  Public  Instruction  Department.     Mr.  H. 

1  This  statement  was  published  in  The  Buddhist  of  Colombo  (October  18. 

1895)- 


S.  Perera,  a  representative  Buddhist  of  Ceylon,  writes 
to  The  Open  Court  Publishing  Co.  : 

' '  Please  let  Mr.  Carus  know  that  the  Government  Public  In- 
struction Department  is  not  likely  to  allow  The  Gospel  of  Buddha 
to  be  used  in  the  Buddhist  schools  in  Ceylon,  and  a  hot  discussion 
is  now  going  on  between  the  Director  and  General  Manager  of  Bud- 
dhist schools.  Should  the  Director's  decision  be  against  the  intro- 
duction of  this  highly  useful  work,  our  boys  will  miss  a  grand  op- 
portunity of  studying  Buddhist  tenets  in  the  English  garb." 

The  Buddhist,  the  Organ  of  the  Southern  Church 
of  Buddhism,  writes  in  a  review  of  The  Gospel  of  Bud- 
dha : 

' '  The  eminent  feature  of  the  work  is  its  grasp  of  the  diJQScult 
subject  and  the  clear  enunciation  of  the  doctrine  of  the  most  puz- 
zling problem  of  dtman  as  taught  in  Buddhism.  So  far  as  we  have 
examined  the  question  of  dtman  ourselves  from  the  works  of  the 
Southern  canon,  the  view  taken  by  Dr.  Paul  Carus  is  accurate,  and 
we  venture  to  think  that  it  is  not  opposed  to  the  doctrine  of  North- 
ern Buddhism." 

The  Rt.  Rev.  Shaku  Soyen,  of  the  Zen  sect,  Kama- 
kura,  Japan,  writes  : 

"A  [Japanese]  translation  of  The  Gospel  of  Buddha  v&'yxsi  fin- 
ished. The  sacred  books  of  Buddhism  are  so  numerous  that  its 
beginners  are  at  a  loss  how  to  begin  their  study,  and  it  has  been 
our  endeavor  to  sketch  out  Buddha's  doctrines  plainly  and  concisely. 
Your  book  just  fills  the  place." 

A  translation  of  The  Gospel  of  Buddha  into  Chinese 
is  in  preparation. 

H.  Dharmapala,  Secretary  of  the  Maha-Bodhi  So- 
ciety and  Editor  of  the  Maha-Bodhi  Journal  writes  : 

' '  You  have  grasped  the  spirit  of  Buddha's  teachings,  and  I  am 
indeed  glad  that  I  hear  nothing  but  praise  on  all  sides  regarding 
your  book." 

iU 


LETTERS  FROM  PROMINENT  WESTERN  SCHOLARS. 

' '  The  ethical  and  philosophical  essence  of  the  writings  that 
have  descended  from  the  great  Teacher  you  present  most  delight- 
fully. The  book  is  elevating  and  fascinating  at  the  same  time. 
The  reader  will  taste  some  of  the  effects  of  the  writings  of  Thomas 
a  Kempis,  without  being  called  upon  to  explore  the  extreme  regions 
of  mysticism  to  which  that  author  leads." — Maurice  Bloomjield, 
Johns  Hopkins  University,  Baltimore. 

• '  I  beg  to  express  to  you  my  very  sincere  thanks  for  your  cour- 
tesy in  sending  me  a  copy  of  your  Gospel  of  Buddha.  I  am  much 
interested  in  the  endeavor  to  make  Buddhism  more  accessible  in 
the  shape  of  a  collection  of  extracts  from  the  Buddhist  books  them- 
selves. It  is  altogether  more  desirable  a  plan  than  writing  about 
and  about  the  matter.  I  very  much  hope  that  your  valuable  collec- 
tion will  prove  suggestive  and  lead  people  to  think," — Prof,  T.  W. 
Rhys  Davids. 

It  is  natural  that  historians  and  also  Sanskrit  or  Pali  professors 
would  have  preferred  a  purely  historical  and  merely  critical  treat- 
ment of  the  subject.  Prof.  Richard  Garbe,  of  Konigsberg,  when 
consulted  before  the  publication  of  The  Gospel  of  Buddha,  ex- 
pressed his  disapproval  of  the  general  plan,  and  vigorously  objected 
to  any  consideration  of  North  Buddhistic  traditions.  After  having 
read  the  book  he  wrote  :  ' '  Uebrigens  muss  ich  gestehen,  dass  das 
Buch  doch  den  echten  Geist  des  edelsten  Buddhismus  athmet.  Es 
ist  in  sehr  ansprechender  Form  geschrieben  und  ist  in  hohem 
Masse  geeignet,  den  Zwecken  zu  dienen  fur  die  es  verfasst  ist." 

"The  general  reading  of  such  a  book  as  this  would  have  re- 
moved a  good  deal  of  the  intolerance  from  which  we  suffer." — The 
Kez>.  Dr.  John  H.  Barrows ^  Chairman  of  the  World's  Parliament 
of  Religions. 

"I  have  read  it  with  the  greatest  pleasure." — CoL  R.  G.  In- 
gersolL 

PRESS  NOTICES. 

"A  treat," — Boston  Daily  Advertiser. 

"An  excellent  book." — Chicago  Herald. 

"A  useful  book." — Brooklyn  Daily  Eagle. 

••  This  is  Buddhism  Wseii."— Rochester  {N.  Y.)  Herald. 

iv 


"Very  interesting  reading." — Daily  Picayune,  New  Orleans. 
"Interesting  for  comparison  and  study." — Lutheran  Observer. 

"  One  is  charmed  in  reading  the  book." — American  Antiqua- 
rian, Chicago. 

'  'An  exceedingly  interesting  addition  to  the  religious  literature 
of  the  time." — The  Detroit  Free  Press. 

"He  has  made  a  very  agreeable  and  instructive  book  of  it." — 
The  Presbyterian  and  Reformed  Review. 

"Admirably  fitted  to  be  a  handbook  for  the  single  reader  or  for 
classes." — Peabody  Record,  Nashville,  Tenn. 

' '  The  book  will  help  its  reader  to  a  clearer  conception  of  the 
character  of  the  sweetest  of  the  pagans." — Chicago  Evening  Post. 

'  'A  handsome  addition  to  the  publications  for  which  this  pub- 
lishing house  has  already  become  noted." — Mirror  and  Farmer, 
Manchester,  N.  H. 

"The  aim  of  the  volume  is  to  explain  the  life  and  doctrines  of 
Buddha  in  their  best  form,  and  it  is  successfully  carried  out." — 
Public  Opinion,  Washington. 

"  Of  most  absorbing  interest  and  of  greatest  ethical  value.  .  .  . 
A  similar  compilation  of  all  the  ancient  religions  would  make  a 
priceless  addition  to  the  reference  library.  .  .  .  Available  for  ready 
reference." — Every  Saturday,  Elgin,  111. 

• '  Dr.  Paul  Cams  has  admirably  collated  the  teachings  of  Gau- 
tama Buddha,  heretofore  scattered  through  the  Sacred  Books  of 
the  East,  and  nowhere  else  to  be  found  harmoniously  and  system- 
atically massed  together.  It  is  a  work  akin  to  that  of  the  compilers 
of  the  Christian  Gospels,  and  deserves  recognition  as  a  valuable 
contribution  to  the  world's  knowledge." — The  World,  New  York. 

"In  addition  to  a  very  luminous  and  suggestive  preface,  he 
furnishes  a  table  of  references,  showing  at  an  eye-glance  the  sources 
of  his  extracts  and  the  parallelisms  in  the  Gospels.  He  gives,  also, 
a  glossary  of  names  and  terms,  a  method  of  pronunciation,  and  a 
good  index.  The  simplicity  of  this  presentation,  the  freedom  of 
the  text  from  notes  or  uncouth  and  outlandish  diacritical  points, 
and  the  general  arrangement  of  the  work  are  admirable.  .  .  It  is  ad- 
mirably fitted  to  be  a  handbook  for  the  single  reader  or  for  classes." 
^The  Critic,  N.  Y. 


•  The  parallelisms  between  the  Buddhistic  and  Christian  reli- 
gions are  very  striking." — Herald- Advocate ^  Salem. 

• '  The  book  is  misnamed.  Buddha  was  a  noble  character ; 
but  he  taught  no  Gospel.  There  is  one  Gospel,  and  one  only,  the 
Gospel  of  our  Lord  Jesus  Christ." — The  Christian  Standard,  Cin- 
cinnati, O. 

"  The  Gospel  of  Buddha  is  an  excellent  compilation.  .  .  .  Dr. 
Cams  deserves  the  thanks  of  all  readers  for  his  painstaking  in  the 
preparation  of  a  work  so  intelligible,  so  instructive,  so  practically 
helpful." — Cumberland  Presbyterian,  Lebanon,  Tenn. 

"The  Truth  as  taught  in  The  Gospel  of  Buddha  has  no  taint 
of  church  or  creed.  Every  house  in  the  land  would  be  the  better  if 
a  copy  of  this  book  was  accessible  to  the  children.  Paul  Carus 
has  given  us  a  valuable  book." — Fibre  and  Fabric,  Boston. 

•  •  The  work  is  one  which  should  be  found  on  the  table  of  every 
Christian.  ...  A  great  boon  to  all  Christian  as  well  as  Buddhist 
students.  .  .  .  Complete,  attractive,  highly  intelligible,  and  so  useful 
as  a  work  of  reference. " — Washington  Educational  Review, '^qjcothz.. 

"  It  is  the  author's  avowed  purpose  to  reconstruct  his  material 
from  a  '  religio-philosophical '  point  of  view,  as  embodying,  in  com- 
mon with  Christianity,  the  elements  of  '  the  cosmic  religion  of 
truth,'  which  is,  apparently,  the  religion  of  Dr.  Carus." — The 
Watchman,  Boston. 

• '  One  is  tempted  at  times  to  believe  that  some  of  the  facts  in 
the  life  of  Christ  on  earth  are  corrupted  to  fit  this  religion.  .  .  . 
Compared  with  the  Gospel  of  Christ,  this  story  is  as  water  unto 
wine,  as  a  dim  candle  by  the  full-orbed  sun." — The  Christian 
Guide,  Louisville. 

' '  The  best  book  on  the  life  and  doctrines  of  Buddha.  ...  It 
would  be  a  good  thing  if  all  missionaries  preparing  for  work  in 
Buddhist  countries  would  allow  Dr.  Carus  in  this  book  to  introduce 
them  to  Buddhism." — The  Tibetan,  Organ  of  the  Mission  Union, 
Toronto,  Canada. 

"A  careful  reading  of  it  cannot  but  broaden  one's  thought  and 
produce  spiritual  reflexion. .  .  .  Though  many  of  his  [Buddha's]  say- 
ings are  almost  identical  with  those  of  the  Christ,  yet  it  cannot  be 
compared  with  His  Gospel.  .  .  .  Should  be  read  by  every  student 
interested  in  religion." — The  Northwestern,  Evanston,  111 


"Like  other  books  by  the  same  author  it  gives  evidence  of 
careful  study  and  deep  thought." — Times,  Kansas  City. 

• '  The  book  is  wonderfully  interesting  and  readable,  and  every 
delver  into  varying  theologies  should  possess  a  copy." — Bee,  Sacra- 
mento, Cal. 

' '  This  volume  meets  the  demand  for  accurate  knowledge  con- 
cerning Buddhism,  the  greatest  of  Oriental  faiths." — Home  Jour- 
nal, New  York. 

'  'A  useful  book  to  all  who  are  curious  to  know  how  little  Bud- 
dhism resembles  Christianity  and  how  superficial  and  pretentious 
the  tenets  of  its  Gospel." — The  Sanitarian,  Brooklyn. 

' '  Dr.  Cams  has  skilfully  marshalled  in  this  volume  enough 
from  the  Buddhistic  literature  to  indicate  its  wealth  of  subtle  im- 
agery and  the  process  of  its  illuminative  insight." — The  Conservator . 

' '  No  heathen  religion  can  in  any  way  throw  light  on  Christ's 
religion.  .  .  .  This  story  of  Buddhism,  as  here  compiled  and  abbre- 
viated, can  be  read  with  interest,  and  it  is  certainly  interesting  to 
note  the  many  good  things  that  ar«  found  in  its  code  of  morals." — 
Christian  Observer,  Louisville,  Ky. 

"Dr.  Carus's  book  will  be  appreciated  by  many  a  student  of 
the  religions  of  the  world,  who  will  find  here  the  best  thoughts  of 
the  great  Oriental  faith  put  into  readable  and  understandable  shape 
by  a  clever,  a  learned,  and  a  sympathetic  scholar.  The  book  is 
doubly  valuable  for  its  table  of  references,  a  copious  glossary,  and 
full  index." — Secular  Thought,  Toronto. 

'  •  A  most  important  contribution  to  the  study  of  comparative 
religions.  .  .  .  Here  is  biographical  matter,  the  philosophical  foun- 
dations, the  religious  principles,  parables,  stories,  and  other  inter- 
esting information  presented  in  admirable  form.  .  .  .  To  the  minis- 
ters who  are  willing  to  enrich  their  service  with  extra  Biblical 
readings  this  book  is  especially  commended." — Unity,  Chicago. 

"The  resemblance  between  Buddha's  life  and  doctrines  and 
the  life  and  doctrines  of  our  Lord  is  remarkable,  and  will  strike  the 
reader  all  through  the  book.  He  will  discover  that  the  generally 
received  idea  of  Nirvana  as  nothingness  or  annihilation  is  altogether 
wrong,  .  .  .  Our  Lord  taught  much  in  parables  and  stories ;  it  was 
a  method  of  instruction  well  suited  to  the  minds  of  the  people  of 
the  East,  and  we  are  glad  to  see  that  Dr.  Cams  has  given  a  largp 


selection  of  the  parables  and  stories  of  Buddha.  There  is  as  much 
point  to  them  now  as  in  the  days  of  Buddha,  and  they  contain 
teachings  as  applicable  to  modern  people  as  ever  they  were  to  the 
people  of  India." — The  Call,  San  Francisco,  Cal. 

"There  is  here  much  information  concerning  Buddhism,  which 
appears  not  as  a  religion  but  as  a  philosophy,  presented  as  a  sys- 
tem, but  not  as  a  very  valuable  one.  When  we  have  subtracted 
the  absurdities,  we  shall  not  have  left  much  more  than  a  few  eth- 
ical common-places." — Religious  Herald,  Hartford,  Conn. 

"There  is  much  of  interest  and  of  profit  to  be  gleaned  from 
this  Gospel  of  Buddha  by  the  Christian  people  of  our  land  and  age. 
The  study  of  comparative  religions  is  ever  growing  and  ever  widen- 
ing ;  and  works  like  that  of  our  author  hasten  the  realisation  of  the 
grand  ideal  of  a  cosmic  religion  of  truth." — ^gis,  Univ.  of  Wis. 

"A  series  of  chapters  of  extracts  from  the  words  of  Buddha, 
from  what  for  the  Buddhist  corresponds  to  our  Bible,  so  to  express 
it.  .  .  .  Its  chapters  are  beautiful  in  form  and  noble  in  sentiment. 
It  is  not  offered  in  hostility  to  Christianity,  but  for  study  in  con- 
nexion with  the  latter  and  in  the  hope  of  promoting  spiritual  reflex- 
ion. Those  who  wish  to  consult  such  an  epitome  will  find  this 
book  worth  heed." — The  Congregationalist,  Boston. 

•  'A  volume  which  many  readers  will  find  full  of  fascinating 
interest.  Dr.  Carus  is  a  deeply  reverent  and  earnest  student  of  re- 
ligion, of  all  the  religions  of  the  world.  ,  .  .  Buddhism,  he  of  course 
admits,  is  a  religion  which  knows  of  no  supernatural  revelation. 
Christianity  differs  radically  from  Buddhism  in  this  respect,  in  that 
it  is  not  a  mere  philosophy  but  a  spiritual  power.  .  .  .  Read  with  a 
pretty  wakeful  discrimination,  this  is  a  book  which  is  fitted  to 
widen  one's  thought  as  to  the  religious  nature  of  man  everywhere  ; 
to  convince  one  of  the  truth  that  God  has  nowhere  left  himself 
without  witness  ;  and  in  the  end  to  make  the  impression  more  vivid 
than  ever  as  to  the  infinite  transcendence  of  the  Christ  as  not 
merely  the  teacher  but  the  Saviour  of  the  world." — The  Advance, 
Chicago. 


THE  OPEN  COURT  PUBLISHING  CO., 

324  DEARBORN  STREET,  CHICAGO,  ILLINOIS. 
viH 


The  Maha  Bodhi  Society 


Patron  :  Lozang  Thub-dan  gya-tcho, 

Grand  Lima  of  Tibet. 

President:  H.  Sumangala,      Gen'l.  Secretary:  H.  DharmapXla 
Pradhana  Ndyaka,  Editor  Mahi  Bodhi  Journal. 

Mahd  Thero,  High  Priest,  Colombo,  Ceylon. 


OBJECTS  OF  THE  MAHA  BODHI  SOCIETY. 

The  moral,  spiritual,  and  intellectual  state  of  the  world's  thought  at  the 
'present  moment  has  led  to  the  founding  of  the  MahS-Bodhi  Society,  which 
was  formed  at  Colombo,  in  the  Island  of  Ceylon,  May  31,  1891.  Its  object  is 
to  make  known  to  all  nations  the  sublime  teachings  of  the  Buddha,  Sakya 
Muni,  and  to  rescue,  restore,  and  re-establish  as  the  religious  centre  of  this 
movement  the  holy  place  Buddha-gayd,  in  Middle  India,  where  Prince  Sid- 
dhSrtha  attained  supreme  wisdom.  At  this  sacred  spot  stands  the  Bodhi 
Tree,  under  whose  shade  the  gentle  Teacher  sat,  when  the  sunlight  of  spirit- 
ual truth  dawned  upon  him. 

At  this  thrice  sacred  spot  it  is  proposed  to  re-establish  a  monastery  for  the 
residence  of  Bhikkhus  of  Tibet,  Ceylon,  China,  Japan,  Burma,  Siam,  Cam- 
bodia, Chittagong,  Nepal,  Corea,  and  Arakan;  to  found  a  college  for  training 
young  men  of  unblemished  character,  of  whatsoever  race  and  country,  for 
carrying  abroad  the  message  of  peace  and  brotherly  love  promulgated  by  the 
divine  Teacher  twenty-four  centuries  ago. 


" The  Saviour  of  the  World, 

Lord  Buddha,  Prince  SiddhSrtha  styled  on  earth- 
In  earth  and  heavens  and  hells  Incomparable, 
All-honored,  Wisest,  Best,  Most  Pitiful; 
The  Teacher  of  NirvSna  and  the  Law," 

has  enjoined  on  His  devoted  followers  to  proclaim  His  Word.  In  the  Maha- 
"vagga  He  says:  "Go  ye,  O  Bhikkhus,  and  wander  forth  for  the  gain  of  the 
many,  the  welfare  of  the  many,  in  compassion  for  the  world,  for  the  good,  for 
the  gain,  for  the  welfare  of  gods  and  men.  Proclaim,  O  Bhikkhus,  the  doc- 
trine glorious.  Preach  ye  a  life  of  holiness,  perfect  and  pure."  Sir  William 
Hunter,  K.C.S.I.,  CLE.,  in  his  Indian  Empire,  mentioning  the  objects  of  the 
Mahfi  Bodhi  Society,  says:  "A  revival  of  Buddhism  is,  I  repeat,  one  of  the 
present  possibilities  in  India.  The  life  and  teaching  of  Buddha  are  also  be- 
ginning to  exercise  a  new  influence  on  religious  thought  in  Europe  and 
America." 

International  in  its  character,  having  its  basis  on  no  dogmas,  entirely  un- 
sectarian,  the  MahS  Bodhi  Society  has  carried  on  its  work  so  far  with  the 
help  of  its  sympathising  friends.    The  accomplishment  of  the  two  great  ob- 


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IJueendofSUMMbRKeri*<y     ^^5  ,  g  ,70    4    J 
subject  to  recdil  after  --  ^ 


REC'DID    OCT    ^^70  -SAW 2 2 


R  2  5  19/8 


IRC  DEPT 


m2^ 


8EC.CIR.0CTZ3  78 


D.  :  1 9  1070 


DEC  19  1979 


SKLCHi. 


Mlij3za 


LD21A-60m-3,'70 
N5382sl0)476-A-32 


General  Library 

University  of  California 

Berkeley 


751549 

UNIVERSITY  OF  CAUFORNIA  UBRARY 


^ '■':--■■■  ^:^V-LAJliJ_-JLLjL-i